EWTOHK. 7

LIBEAEY

PRINCETON, N. J.

tNtO.

No. Case, No. Shelf, No. Book,

WORKS

THE LATE

J

HORACE IIAYMAN WILSON,

M.A., F.R.S.,

MEMBER OF THE ROYAL ASIATIC SOCIETY, OK THE ASIATIC SOCIETIES OF

CALCUTTA AND PARIS, AND OF THE ORIENTAL SOCIETY OF GERMANY;

FOREIGN MEMBER OF THE NATIONAL INSTITUTE OF FRANCE;

MEMBER OF THE IMPERIAL ACADEMIES OF ST. PETERSBURG!! AND VIENNA,

AND OF THE ROYAL ACADEMIES OF MUNICH AND BERLIN;

PH.D. BRESLAU; M. D. MARBURG, ETC.;

AND BODEN PROFESSOR OF SANSKRIT IN THE UNIVERSITY OF OXFORD.

VOL. VIII.

LONDON :

TRUBNER & CO., 60, PATERNOSTER ROW.

1866.

THE

VISHNU PURANA:

A SYSTEM

OF

HINDU MYTHOLOGY AND TRADITION.

TRANSLATED

FROM THE ORIGINAL SANSKRIT,

AND

ILLUSTRATED 15Y NOTES

DERIVED CHIEFLY FROM OTHER PURANAS,

BY THE LATE

H. H. WILSON, M.A, F.R.S.,

BODES PROFESSOR OF SANSKRIT IN THE UNIVERSITY OF OXFORD, ETC., ETC.

EDITED BY

FITZEDWARI) HALL. VOL. III.

LONDON:

TRUBNER & CO., GO, PATERNOSTER ROW.

1866.

VISHNU PURANA.

BOOK III.

CHAPTER I.

Account of the several Manus and Manwantaras. Swarochisha, the second Manu : the divinities, the Indra, the seven Rishis, of his period, and his sons. Similar details of Auttami, Tamasa, Raivata, Chakshusha, and Vaivaswata. The forms of Vishnu, as the preserver, in each Manwantara. The meaning of Vishnu.

MAITREYA.-The disposition of the earth and of the ocean, and the system of the sun and the planets, the creation of the gods and the rest, the origin of the Rishis, the generation of the four castes, the production of brute creatures, and the narratives of Dhruva and Prahlada, have been fully related by thee, my vener- able preceptor. I am now desirous to hear from you the series of all the Manwantaras, as well as an account of those who preside over the respective periods, with Sakra, the king of the gods, at their head.

Parasara. — I will repeat to you, Maitreya, in their order, the different Manwantaras, — those which are past, and those which are to come.

The first Manu was Swayambhuva; then came Swa- rochisha; then, Auttami;" then, Tamasa; then, Raivata;

* Some of my MSS. have Uttama. See note 2 at p. 5, infra. III. 1

Jk

2 VISHNU PL1 RAN A.

then, Chakshusha: these sixManus have passed away. The Manu who presides over the seventh Manwantara, which is the present (period), is Vaivaswata, the son of the Sun.*

The period of Swayambhuva Manu, in the begin- ning of the Kalpa, f has already been described by me, together with the gods, Rishis, (and other personages) who then flourished.1 I will now, therefore, enumerate the presiding gods, Rishis, and sons of the Manu, in the Manwantara of Swarochisha.2 The deities of this period (or the second Manwantara) were the classes

1 The gods were said to be the Yamas (Vol. I., p. 109) ; the Rishis were Marichi, Angiras, &c. (Vol. I., p. 100, note 2); and the sons were Priyavrata and Uttanapada (Vol. I., pp. 107, 108). The Vayu adds, to the Yamas, the Ajitas, who share with the former, it observes, sacrificial offerings. The Matsya, Padma, Brahma Pur anas, and Hari Vaihsa + substitute, for the sons, the grandsons, of Swayambhuva, — Agnidhra and the rest (Vol. II., pp 101, 102).

2 This Manu, according to the legend of his birth in the Mar- kaiideya Puraha, § was the son of Swarochis, so named from the splendour of his appearance, when born, and who was the son of the nymph Varuthini, by the Gandharva Kali, jj The text, in an- other place, makes him a son of Priyavrata. 1"

* Compare the Laws of the Mdnavas, I., 61, 62.

t The present Kalpa, the Varaha, from vardha, 'hoar1. See Vol. I., pp. 58, 59.

J 6l. 415.

§ Chapter LXIII.

|| I find Kala.

•jf See p. 11, note +, infra. According to the Bhdgavata-purdna, VIII., I., 19, Swarochisha was son of Agni.

BOOK in., CHAP. I. 3

called Paravatas and Tushitas;1* and the king of the gods was the mighty Vipaschit.f The seven Rishis2

1 The Vayu gives the names of the individuals of these two classes, consisting, each, of twelve. It furnishes, also, the nomen- clature of all the classes of divinities, and of the sons of the Ma- nus, in each Manwantara. According to the same authority, the Tushitas were the sons of Kratu : t the Bhagavata calls them the sons of Tushita by Vedasiras. § The divinities of each period are, according to the Vayu, those to whom offerings of the Soma juice and the like are presented collectively.

2 The Vayu describes the Rishis of each Manwantara as the sons, or, in some cases, the descendants, in a direct line, of the seven sages, Atri, Angiras, Bhfigu, Kasyapa, Pulaha, Pulastya, and Vasishtha : with some inconsistency; for Kasyapa, at least, did not appear, himself, until the seventh Manwantara. In the present series, || Urja is the son of Vasishtha; Stambha springs from Kasyapa; Praha, from Bhrigu; Rishabha descends from Angiras; Dattoli is the son of Pulastya; Nischara springs from Atri; and Arvari'vat is the son of Pulaha. The Brahma Puraha and Hari Vamsa If have a rather different list, or, Aurva, Stambha, Kasyapa,

* We read, Vol. II., p. 27, after an enumeration of twelve names: "These, who, in the Chakshusha Manwantara, were the gods called Tushitas, were called the twelve Adityas, in the Manwantara of Vai- vaswata." But our text, as now appears, places the Tushitas in the second Manwantara, not in the sixth: see p. 12, infra. Nor, according to the Vdyu-purdna, were they Vishnu, Sakra, &c.

t The Bhdgavata-purd/ia, VIII., I., 20, gives Rochana as the Indra of the second Manwantara or Patriarchate.

+ Tushita, according to the same authority, was their mother, as in our text, p. 17, infra.

§ So, rather, the Bhagavata appears to imply: VIII., I., 21.

|| Professor Wilson seems to have followed, here, his own MSS. of the Vdyu-purd/ia, exclusively; and they must differ greatly from those to which I, after him, have access. Instead of Urja occurs, in these MSS., what looks like a corruption of Turya or Urva; for Prai'ia, Drona ; for Dattoli, Dattatri; for Nischara, Nischala; and, for Arvarivat, Dhavat.

% &l. 417.

1*

4 VISHNU PURANA.

were Urja, Stambha,* Prana, Dattoli, f Rishabha, Nis-

Praria, Bfihaspati, Chyavana, and Dattoli : J but the origin of part of this difference is nothing more than an imperfect quotation from the Vayu Purana; the two first, Aurva and Stambha, being spe- cified as the son of Vasishtha and the descendant of Kasyapa, and then the parentage of the rest being omitted: to complete the seven, therefore, Kasyapa becomes one of them. Some other er- rors of this nature occur in these two works, and from the same cause, — a blundering citation § of the Vayu, which is named as their authority:

A curious peculiarity, also, occurs in these mistakes. They are confined to the first eight Manwantaras. The Brahma Purana omits all details of the last six; and the Hari Vamsa inserts them fully and correctly, agreeably to the authority of the Vayu. It looks, therefore, as if the compiler of the Hari Vamsa had fol- lowed the Brahma, as far as it went, right or wrong, but had had recourse to the original Vayu Purana, when the Brahma failed him. Dattoli is sometimes written Dattoni and Dattotri ; and the latter appears to have been the case with the copy of the Hari Vamsa employed by M. Langlois, who || makes one of the Rishis of this Manwantara, ttle penitent Atri," He is not without coun- tenance in some such reading; for the Padma Purana changes the name to Dattatreya, no doubt suggested by Datta-atri. Datta- treya, however, is the son of Atri; whilst the Vayu calls the per- son of the text the son of Pulastya. There can be no doubt.

* Staoiba is an equally common reading in my MSS.

f So read three of my MSS. Variants are Dattoni, Dattori, Dattobhi, Dattokti, Dantoli, Dantobhi, and Dambholi. See, further, Vol. I., p. 154, note +.

I In MSS. of the Brahma-purdiia I find Stamba and Dattoni. The Calcutta edition of the Harivamia has Stamba, Kasyapa, and Dattoni.

§ In .s/. 418.

|| Vol. I., p. 38.

BOOK III., CHAP. I. 5

chara,* and Arvarivat ; f and Chaitra, Kimpurusha, and others were the Mann's sons.1

In the third period, or Manwantara of A nttami,2 Su-

therefore, of the correct reading; for the son of Pulastya is Dat- toli. t (Vol. I., p. 154.)

1 The Vayu agrees with the text in these names, adding seven § others. The Bhagavata has a different series. j| The Padma has four other names: Nabha, Nabhasya, Prasriti, Bhavana. The Brahma has ten names, including two of these, and several of the names of the Rishis of the tenth Manwantara. The Matsya has the four names of the Padma for the sons of the Manu, and gives seven others, Havindhra, Sukrita, Miirti, Apas, Jyotis, Aya, Smrita (the names of the Brahma), as the seven Prajiipatis of this period, and sons of Vasishtha. The sons of Vasishtha, however, belong to the third Manwantara, and bear different appellations. There is, no doubt, some blundering, here, in all the books except the Vayu and those which agree with it.

2 The name occurs Auttami, Auttama, and Uttama. The Bha- gavata If and Vayu agree with our text (p. 11, infra), in making him a descendant from Priyavrata. The Markandeya calls him the son of Uttama,** the son of Uttanapada;ff and this appears to be the correct genealogy, both from our text and the Bhagavata. tt

* One MS. gives Nis'chira.

f The much more frequent lection known to me is Urvarivat.

I There is, I incline to think, room for very grave doubt as to both these points. See note f iQ P- 4, supra.

§ I do not count so many; and those that I find are very corruptly written.

|| At VIII., I., 20, it says there were seven, but names only Urja and Stambha. Burnouf melts these two names into one.

^[ It calls him Priyavrata's son: VIII., I., 23.

** LXXII., 39. Auttama is the grandson's name, in the Mdrkan&eya- purdna.

ft LXXIX., 3. Suruchi is there said to be Uttama's mother. For the same parentage, see Vol. I., p. 159, of the present work.

++ Not from the Bhagavata, certainly. Sec note % in this page. As to our text, see note * at p. 11, infra.

6 VISHNU PURANA.

santi* was the Indra, the king of the gods; the orders of whom were the Sudhamans,f Satyas, Sivas, Pradar- sanas,i and Vasavartins;1§ each of the five orders con- sisting of twelve (divinities). The seven sons of Va- sishtha were the seven Rishis;2 and Aja, || Parasu,!

1 The Brahma and Hari Vamsa** have, in place of these, the Bhanus; but the Vayu and Markarideyaff concur with the text, JJ

2 All the authorities agree in this; but the Brahma and Hari Vamsa§§ appear to furnish a different series, also; or even a third, according to the French translation: |||| 'Dans le troisieme Manwan- tara parurent, comme Saptarchis, les fils de Vasichtha, de son nom appeles Vdsich'thas, les fils d'Hirariyagarbha, et les illustres enfans d'Ourdja. The text is:

The meaning of which is : "There were (in the first Manwantara) seven celebrated sons of Vasishtha, who (in the third Manwan- tara) were sons of Brahma (i. e., Rishis), the illustrious posterity

* Satyajit, according to the Bhdgavata-purdna, VIII., I., 24.

t Five MSS. have Swadhainans.

+ Pratardanas represents the reading of two MSS.

§ Three MSS. exhibit Vamsavartins. Professor Wilson put "Vasa- vertis".

|| In three MSS. Prajas occurs.

1 A single MS. reads Parabhu.

** &. 825.

ft In my three MSS. I find Pratardanas, as in the Calcutta edition, in-- stead of Pradarsanas. The Calcutta edition, at variance with my copies, has Swadhainans, for Sudharnans.

+t The Bhdgavata-purdna, VIII., I., 24, names the Satyas, Vedasrutas, and Bhadras. Also see note * at p. 17, infra. §§ &l. 422. Illl Vol. I., p. 38. TUT The Calcutta edition reads ^^T-

BOOK III., CHAP. I.

Divya, and others were the sons of the Manu.1

The Surupas,* Haris, Satyas, and Sudhis2f were the classes of gods , each comprising twenty-seven, in the period of Tamasa, (the fourth Manu).3 Sibit was the

of Urja. We have already seen that Urja was the wife of Va- sishtha, by whom she had seven sons, Rajas," &c. (see Vol. I., p. 155), in the Swayambhuva Manwantara; and these were born again, as the Rishis of the third period. The names of these per- sons, according to the Matsya and Padma, are, however, very dif- ferent from those of the sons of Vasishtha given in Vol. I., p. 155, or, Kaukuridihi, Kurundi, Dalbhya, Sankha, Pravahita, Mita, and Sammita. §

1 The Vayu adds ten other names to those of the text. The Brahma gives ten altogether different. The Bhagavata || and Padma have, each, a separate nomenclature.

2 Of these the Brahma and Hari VamsalT notice only the Sa- tyas; the Matsya and Padma have only Sadhyas. The Vayu, Bhagavata,** Kurma, and Markarid eya f f agree with the text.

3 He is the son of Priyavrata, according to the text, t+ the Vayu, &c. The Markarideya§§ has a legend of his birth by a doe;

* One MS. has Swariipas. f Swadhis is the reading of one MS.

+ Sikhi is, in my MSS., almost as common a lection. And herewith agrees the MdrkaMeya-purdi'ia, LXXIV., 58. Trisikha is the name in the Bhdgavata-purdiia, VIII., I., 28.

§ I have put Dalbhya for "Dalaya", on manuscript authority. The Bhdgavata-purdria , VIII., I., 24, names only Pramada, out of the seven; and he is not of the family as detailed in IV., I., 41, 42. See Vol. I., p. 155, note 3.

|| VIII., I., 23: Pavana, Sfinjaya, Yajnahotra, and others unnamed. f SI. 427.

" I hnd-VIII., I., 28, 29-the Satyakas, Haris, Viras, and Vaidhritis. +t LXXIV., 57.

++ See p. 11, note +, infra; also, p. 17, text and notes + and §. §§ Chapter LXXIV.

8 VISHNU PURANA.

Indra, also designated by his performance of a hundred sacrifices, (or named Satakratu*). The seven Rishis were Jyotirdhaman, Prithu, Kavya, Chaitra, Agni, Va- naka,f and Pivara.1 The sons of Tamasa were the mighty kings Nara, Khyati, Santahaya,} Janujangha, and others.2

and, from his being begotten in dark tempestuous weather (cW^), he derives his name. §

1 Severally, according to the Vayu, the progeny of Bhfigu, Kasyapa, Angiras, Pulastya, Atri, Vasishtha, and Pulaha, There is considerable variety in some of the names. Thus, the Matsya has Kavi, Pfithu, Agni, Akapi, Kapi, Jalpa, || Dhimat. The Hari VamsalF has Kavya, Prithu, Agni, Jahnu, Dhatfi,** Kapivat, Aka- pivat. For the two last the Vayu reads Gatra and Vanapitha. The son of Pulaha is in his place (Vol. I., p. 155, note 1), — Ar- varivat or Vanakapivat. Gatra is amongst the sons of Vasish- tha (Vol. I., p. 155). The Vayu is, therefore, probably, most cor- rect, although our text, in regard to these two denominations, admits of no doubt : f f HJifqqsfefi^TOT ^^T^T I ++

2 The Vayu, &c. agree with the text; the Vayu naming eleven. The Brahma, Matsya, and Padma have a series of ten names, Sutapas, Tapomiila, &c, of which seven are the Rishis of the twelfth Manwantara. §§

* This parenthesis was supplied by the Translator, t Five .of my MSS. read Varada. Two of my MSS. of the Mdrkantteya- purdna have Vanaka; the third, Varuiia. The Calcutta edition, LXXIV., 59, gives Valaka. + In one MS. is Santihaya; and, in one, Santihavya. § The Bhdgavata-purdna, VIII., I., 27, represents him as brother of Uttama.

|| Corrected from the printer's "Salpa". f SI. 426.

** The Calcutta edition has Janyu and Dhaman. ft See, however, note f in this page.

\X The Bhdgavata-purdna, VIII., I., 28, names Jyotirdhaman only. §§ Agreeably to the Bhdgavata-purdna, VIII., I., 27, they were ten in number, of whom it specifies Prithu, Khyati, Nara, and Ketu.

book in., chap. r. y

In the fifth interval, the Mann was Raivata;1 the In- dra was Vibhn; the classes of gods, consisting of four- teen each, were the Amitabhas, Abhntarajasas, * Vai- knnthas, and Snmedhasas;2f the seven Rishis were

1 Raivata, as well as his three predecessors, is regarded, usu- ally, as a descendant of Priyavrata. t The Markarideya§ has a long legend of his birth, as the son of King Durgama by the nymph Revati, sprung from the constellation Revati, whom Ritavach, a Muni, caused to fall from heaven. Her radiance became a lake on Mount Kumuda, thence called Raivataka; and from it appeared the damsel, who was brought up by Pramucha Muni. Upon the marriage of Revati, the Muni, at her request, restored the aster- ism to its place in the skies.

2 The Brahma inserts, of these, only the Abhiitarajasas, with

* Two MSS. have Abhiitarainas ; two, Abhutarayas; both which words look very like depravations of the reading in all my other copies, to- wit, Abhutarajas. The ordinary reading of the line containing this term is:

That the first two names must be taken as welded into a compound embodying Abhutarajas is attempted to be shown in note || in the next page. See, further, note %, p. 17, infra. And hence the "Abhiitarajasas? — i. e., Abhiitarajases — of Professor Wilson may be open to correction, as regards its first syllable. Moreover, on the assumption that his MSS. were like mine, he has substituted the longer ending of the word for the shorter. See Vol. II., p. 101, note *; and p. 107, note \.

The Sanskrit scholar will have noticed, that, other considerations per- mitting, the line just quoted might yield Bhutarajas. The reading, un- questionably, of the Bhdgavata-purdna , VIII., V., 3, omits the vowel at the beginning. It is Bhiitarayas ; and it involves a corruption, I take it, as to its y, such as we have in Abhutarayas. The Mdrkandeya-pu- rdi'ia, LXXV., 71, has, in my three MSS., Abhiitanayas or Bhtitanayas, which, as could be shown, may easily have grown out of Abhutarajas. The Calcutta edition exhibits Bhiipatis!

t In the singular, Sumedhas. Three MSS agree in reading Susamedhases.

+ The Bhdgavata-purdna, VIII., V., 2, calls him uterine brother of Tamasa. And see p. 11, note \, infra.

§ Chapter LXXV.

10 VISHNU PURANA.

Hiranyaroman, Vedasri,* Urdhwabahu, Vedabahu,f Sudhaman,i Parjanya, and Maliamuni.1§ The sons of the remark, that 'they were of like nature (with their name):'||

i. e., they were exempt from the quality of passion. M. Langlois,H in rendering the parallel passage of the Hari Vamsa,** has con- founded the epithet and the subject: 'dont les dieux furent les Pracfitis, depourvus de colere et de passion.' He is, also, at a loss what to do with the terms Pariplava and Raibhya, in the following passage, inf^^^pg T^T^tf asking : 'Qu'est-ce que Pa- riplava? qu'est-ce que Rebhya?' If he had had the commentary at hand, these questions would have been unnecessary: they are there said to be two classes of divinities: Tfxf^fcfT T^nj ^^rlT-

wfawt IS

1 There is less variety in these names than usual. §§ Vedabahu

* Devasri, according to a single MS.

f In three MSS., Devabahu.

+ Two MSS. have Swadhanian.

§ The Bhdgavata-purdna, VIII., V., 3, says that they were, with others, Hiranyaroman, Vedasiras, and Urdhwabahu.

|| The Sanskrit allows us to take the word as Abhiitarajases ; meaning, perhaps, ' endowed with activity — rajas — as far as that possessed by the Bhiitas.' See Vol. I., p. 83; and Vol. II., p. 74, note 2.

The Vdyu-purdna speaks of the Amritabhas and Abhutarajas:

^riTHT^rTTwr tfrsrr: **pftre: i

For, just below this, it has the line:

On now comparing note * in the last page with note ^f at p. 17, [infra, it will be seen, that the gods under discussion were characterized by their possession, not want, of activity. In the latter passage here referred to, all Professor Wilson's MSS., including those now at Oxford, have, like my own, mjcft TT*T%:, or else *TWft *TR%:.

1 Vol. I , pi 39.

** SI. 432:

ft SI. 432.

++ Of the gods of the fifth Manwantara the Bhdgavata-purdna, VIII., V., 3, 4, particularizes the Bhutarayas and Vaikuiit'has only. See note * in the preceding page.

§§ See the Mdrkan&eya-purdna, LXXV., 73, 74.

BOOK III., CHAP. I. 11

RaivatawereBalabandhu, Susaihbhavya,* Satyaka, and other valiant kings, f

These four Manus, Swarochisha, Auttami,t Tamasa, and Raivata, were, all, descended from Priyavrata, who, in consequence of propitiating Vishnu by his devo- tions^ obtained these rulers of the Manwantaras for his posterity.

Chakshusha was the Manu of the sixth period,1 in

is read Devabahu; Sudhaman, Satyanetra; and Mahamuni, Muni, Yajus, Vasishtha, and Yadudhra. According to the Vayu, those of the text are, respectively, of the lineage of Angiras, Bhfigu, Vasishtha, Pulastya, Atri, Pulaha, and Kasyapa. There is con- siderable variety in the names of the Manu's sons.

1 Chakshusha, according to the best authorities, descended from Dhruva (see Vol. I., p. 177): but the Markarideya has a le- gend of his birth as the son of a Kshattriya named Anamitra; of his being exchanged, at his birth, for the son of Visranta Raja, and being brought up, by the prince, as his own; of his reveal- ing the business, when a man, and propitiating Brahma by his devotions, in consequence of which, he became a Manu. In his former birth, he was born from the eye of Brahma, whence his name, from Chakshus, 'the eye.' ||

* Sarhbhavya is the reading offiveMSS.; Swasambhavya, that of one.

f Only Arjuna and Balivindhya are named in the Bhdgavata-purdna, VIII., V., 2.

\ Uttauia, as before, is here a variant. The Vish/iu-purdna is at odds with itself, if it here derives Auttarm from Priyavrata,— not from Uttana- pada. See Vol. I. p. 159: also, p. 5, note If; p. 7, note 3; p. 8, note §; p. 9, note +, supra.

"Descended from Priyavrata" translates fjf^slrlT'^'^TTi; an(I "f°r his posterity", ^J (H «l* ^5fT«^ • We may render: "one in lineage with Priyavrata" ; but hardly, considering the context, "as his kindred", instead of "for his posterity". Uttanapada and Priyavrata were brothers.

§ Tapas, 'austerity'. || Compare the Bhdgavata-purdna, VIII. , V., 7.

12 VISHNU PUR AN A.

which the Indra was Manojava:* the five classes of godsf were the Adyas, t Prastutas, § Bhavyas, Prithu- gasjl and the magnanimous Lekhas, eioht of each: *t Sumedhas,Yirajas, Havishmat, Uttama, Madhu,** Abhi- naman,ff and Sahishhu were the seven sages.2 The kings of the earth, the sons of Chakshusha, were the

1 The authorities agree as to the number, but differ as to the names; reading, for Adyas, Aryas and Apyas;tt for Prastutas, Prabhutas and Prasutas; for Pfithugas, Pfithukas and Prithusas; and, which is a more wide deviation, Ribhus for Bhavyas. M. Langlois§§ omits the- Prasutas, and inserts Divaukasas; but the latter, meaning 'divinities,' is only an epithet. The Hari Variisa [| | has:

^rp?n: tt^ctt "im?: qpRr.^#w: i w

The comment adds: f^TfaftT ^f?f ^faf f^ftWC I

2 The Vayu reads Sudhaman, *** for the first name; Unnata, for Uttama; and Abhimana, for Abhinaman.fff The latter occurs

* Mantradruma: Bhdgavata-purd/ia, VIII., V., 8. f See note * at p. 3, supra. I One MS. has Aryas.

§ This reading is in none of my MSS. Two have Prasi'itas; all the rest, Prasutas. || Three MSS. have Pfithagas.

«[f See p. 6, note *, supra. ** Maru is in one MS. t+ Every one of my MSS. has Atinanian.

++ The Bhdgavata-purdna names the Apyas only, of all the gods of this Patriarchate. §§ Vol. I., p. 39. INI &437.

%*\ The Calcutta edition has ^fT^Tt, TfWrfTI , aua" *l^pGT • • *** And so does the Harivainhi, si. 435.

-(•ft The MdrkaMeya-purdna, LXXVI., 54, has, in one of my three MSS., Unnata, as against Uttama in the other two; and so has the Calcutta edition, with which they all concur in reading Atinaman.

BOOK III., CHAP. I. ] 3

powerful Uru,* Puru,f Satadyumna, and others. X

The Manu of the present period is the wise lord of obsequies, § the illustrious offspring of the Sun. The deities are the Adityas, || Vasus, and Rudras:f their sovereign is Purandara. Vasishtha, Kasyapa, Atri, Ja- madagni, Gautama, Viswamitra, and Bharadwaja are the seven Rishis; and the nine pious sons of Vaivas- wata Manu are the kings** Ikshwaku, Nabhaga, ff Dhrishta,++ Saryati, §§ Narishyanta, Nabhanidishta, |||

also Abhinamin (Matsya) and Atinaman (Hari Vamsalffl). The latter

* Here — as in Vol. I., p. 177 — 1 have corrected the Translator's "Uru".

f Para is the worthless reading of two MSS.; and as many have Prim, the ancient form of the name. See Vol. I., p. 177, note f.

+ Those named in the Bhdgavata-purd/ia, VIII., V., 7, are Pnru, Pu- rusha, and Sudyumna.

§ Sniddhadeva; often taken as a proper name. Vaivaswata is intended. See p. 2, supra.

|j See Vol. II., p. 27, for their names.

^f Add 'etc' And see p. 15, note +, infra.

** See Book IV., Chapters I.-V., where I return to these kings, ft Three MSS. have Nabhaga. As will be seen further on, this king should seem to bear another name, that of Nriga, which word several of my copies give here, as the reading.

++ In two MSS., Dhrisht'u; in one, Vishnu; the former of which lections is of no account §§ Here I correct the "Sanyati" of the original edition. Half my MSS. have Saryati.

|| Not one of my MSS. has this reading. Six — like two of Professor Wilson's, now at Oxford— give Nabhaga and Disht'a; two, Nabhaga and Arisht'a; one, Nabhaga and Disht'a; one, Nabhaga and Disht'a; one, Nabha and Disht'a, &c. Moreover, it is shown, in the next page, that at least one of the commentators understands two kings to be here spoken of. And there is strong ground for believing that herein he is right.

Professor Wilson's choice of name — to which there is nothing, in any of the MSS. he used, nearer than «TT*ft •T'HjU.j occurring in one of them must have been suggested by the Nabhanedisht'ha of the Rigveda and other ancient writings, to whom he refers in a note to Book IV., Chapter I. f ^ SI 436.

14 VISHNU PURANA.

Kariisha, Pfishadhra, and the celebrated Vasiimatt.1* The unequalled energy of Vishnu, combining with

reads, f no doubt incorrectly, Bhrigu, Nabha, and Vivaswat, for Uttama, Madhu, and Havishmat. +

The sons of Chakshusha are enumerated in Vol. I., p. 177.

1 There is no great variety of nomenclature in this Manwan- tara. The Vayu adds, to the deities, the Sadhyas, Viswas, Ma-

* The text is as follows:

On this it is remarked, in one of the commentaries, the other being silent:

gfsruTF : i fi^TT *rfa i^ Tprr *f T wr slfa ^r^pim ^r^f?r i

That is to say, the "Vasumat" of the text is an epithet of Pi'ishadhra, denoting 'fortitudinous'.

It is thus evident how the commentator here makes out the exact tale of nine kings.

Discordantly, the Bhdgavata-purdna, VIII., XIII., 2, 3, has Ikshwaku, Nabhaga, Dhrisht'a, Saryati, Narishyanta, Nabhaga, Disht'a, Kariisha, Pri- shadhra, and Vasumat, —ten, as it distinctly states. Reference will be made, in the sequel, to IX., I., 12. See, for nine sons of Vaivaswata, the Mdrkandeya-purdiia, LXXIX., 11, 12.

At present, it need only be added, that the V dyu-purdna, professing to name but nine sons of the reigning Manu, makes Pramsu the last, and says nothing of Vasumat as one of his brothers. Later Puraiias than the Vdyu have manipulated its statements with a very free hand. For instance, the first line of the stanza in which it speaks of the sixth and seventh of Vaivaswata's Rishis, served, pretty certainly, as the type of the quotation given above; and hence the creation, there, of Vasumat. This stanza is thus expressed:

Of the two commentaries adduced in my annotations, that which I have hitherto designated as the smaller becomes, here at the beginning of Book III., considerably the ampler. From this point, not to mislead, I shall, till further notice, distinguish it as B; the other being called A.

t SI. 435.

* Havishmat and Viraka, and these only, are spoken of in the Bhd- gavata-purdna, VIII., V., 8.

BOOK III., CHAP: I. 15

the quality of goodness, and effecting the preservation of created things, presides over all the Manwantaras, in the form of a divinity. * Of a portion of that divini- ty Yajna was born, in the Swayambhuva Manwantara,

ruts, and gods sprung from Bhrigu and Angiras.f The Bhaga- vatat adds the Ribhus;§ and most include the two Aswins, as a class. Of the Maruts, however, the Hari Variisa remarks, that they are born in every Manwantara, seven times seven (or forty- nine); that, in each Manwantara, four times seven (or twenty- eight) obtain emancipation, but their places are filled up by per- sons reborn in that character. So the commentator explains the passages

and

*T*=nrn; ^rf?Tsjrr% ^^tt: *th^t iutt: i it

*TTWF^n* T^TWr^ai^fr ^rr- Hfcui*W^ ^^rT I Com- mentary. %^f WW ^WTT- *TH^T WTf^TfiT TT^: I Com- mentary. It may be suspected, however, that these passages have been derived from the simple statement of the Matsya, that, in all the Manwantaras, classes of Rishis appear by seven and seven, and, having established a code of law and morality, depart to felicity:

The Vayu has a rather different list of the seven Rishis:31'* or, Vasumat, the son ofVasishtha; Vatsara, descended fromKasyapa;

f With this enumeration corresponds that in the Mdrk.-pur., LXXIX., 1.

+ At VIII., XIII., 4, it adds, to the Adityas, Vasus, and Rudras, the Viswe devas, Maruts, Aswins, and Ribhus.

§ For these gods, see Professor Wilson's Translation of the Aigveda, Vol. I., p. 46, note a.

|| SI. 444. f SI. 445.

** In this order: Viswamitra, Jamadagni, Bharadwaja, Saradwat. Atri, Vasumat, Vatsara.

16 VISHNU PURANA.

the will-begotten progeny of Akuti.1* When the Swa-

Viswamitra, the son of Gadhi, and of the Kusika race; Jama- dagni, son of Kuru,f of the race of Bhrigu; Bharadwaja, son of Brihaspati; Saradwat, son of Gotama, * of the family of Utathya;§ and Brahmakosa or Atri, descended from Brahma. || All the other authorities agree with our text.

1 The nominal If father being the patriarch Ruchi. (See Vol.1., p. 108.)

* ^iff5, rRI ^% s*fr *m: IsTRT^pU^ I

On this the two commentaries remark: rT^f f^uftTU'T *3 |<jW^-

^r^nTT i ^rrwi ^TTfTft ^*r^ ^rTsfr *rfr ^J5<?re: i w i

According to this, "From a portion of him Yajna was born, in the Swayambhuva Manwantara, of Akiiti ; or, in this first Mauwantara, Yajna was horn from Ruchi, a god will-begotten of Brahma." Hence the term mdnasa must be taken to allude to Ruchi, Akuti's husband, born from Brahma in the first epoch of the Swayambhuva Patriarchate. Mdnasa cannot be applied to the child of a virgin. Males, not females, had will-begotten offspring.

f I find llru; also, Kusa. See Book IV., Chapter VII.

I Corrected from "Gautama". This, importing 'son of Gotama', is Saradwat's patronymic. See Book IV., Chapter XIX.

§ Corrected from "Utatthya". In Vol. I., p. 153, note 2, I have amended "Uttathya".

In Professor Wilson's Translation of the Rigveda, Vol. II., p. 63, ap- pears "Uchatthya"-/,ecte, Uchathya — as father of Dirghatarnas ; and it is added, in a note: "The reading of the Puranas is, invariably, Uttathya." "Utatthya" occurs ibid., p. 83, note 6. These spellings, which I have never met with, must be incorrect; as the etymology-wc^aiAa, 'praise'— of the Vaidik form of the name, Uchathya, clearly evinces.

These and suchlike minutiae are not purposeless, seeing that the great Sanskrit Dictionary of Messrs. Boehtlingk and Roth inserts so copiously, as variants, transformations of proper names which owe their existence to mere inadvertence, but the reality or unreality of which cannot be judged of in the absence of manuscripts.

|| Swayambhuva, in the original, % But see note * in this page.

BOOK III., CHAP. I. 17

rochisha Manwantara had arrived, that divine (Yajna) was born as Ajita, along with the Tnshita gods, the sons of Tushita. In the third Manwantara,* Tushita f was again born of Satya, as Satya, along with the class of deities so denominated. In the next period, Satya became Hari,t along with the Haris, the children of Hari. § The excellent Hari was again born, in the Rai- vata Manwantara, of Sambhuti, j| as Manasa, along with the gods called Abhutarajasas. 1 In the next period, Vishnu** was born of Vikurithi, f f as Vaikuntha, along

* Bhagavat then appeared as Satyasena, along with the Satyavratas, according to the Bhdgavala-purd/ia, VIII., I., 25.

f Here a name of Vishnu.

+ Son of Harini and Harirnedhas, says the Bhdgavata-purdna, VIII., I., 30.

§ The original has the locative ^n^f > which supposes Harya for the nominative.

|j Bhagavat manifested himself as Ajita, son of Vairaja and Sambhuti, in the time of the sixth Manu, Chakshusha, according to the Bhdgavata- purdiia, VIII., V, 9. We read, in this page, that Vishnu appeared as Ajita, in the age of Swarochisha. His epiphany then was as Vibhu, son of Vedasiras and Tushita, declares the Bhdgavata-purdna, VIII., I., 21.

^f All my MSS.— except that four of them have TTT1^I« f°r TT5W' ~ concur in reading:

T^f $ ^^TT %^> *W* *TTWt $ *re^ I

'In the Raivata patriarchal period, again, Hari, best of gods, was born, of Sambhuti, as the divine Manasa, — originating with the deities called Raj as as '.

Manasa is no inappropriate name for a deity associated with the Ra- jasas. We appear to have, in it, mdnasam — the same as manas — with the change of termination required to express male personification. See Vol. I., p. 35, note \

Sambhuti had a son Paurnamasa. See Vol. I., p. .153. Also see the note immediately preceding this, and note j1, at p. 10, supra.

** In the original, Purushottama.

ft We must read Vikunt'ha. The Sanskrit presents the locative case as

Vikunt'ha's husband was Subhra, alleges the Bhdgavata-purdna, VIII., III. 2

18 VISHNU PURANA.

with the deities called Vaikurithas.* In the present Manwantara, Vishnu was again born as Vamana, the son of Kasyapa by Aditi.f With three paces t he sub- dued the worlds, and gave them, freed from all embar- rassment, to Purandara. l These are the seven persons

1 There is no further account of this incarnation in the Vishnu Purana. Fuller details occur in the Bhagavata, Kurnia, Matsya,

V., 4. But, according to that authority, Vikui'it'ha appeared in the fifth Patriarchate, not, as here, in the sixth.

* That these gods appeared under Raivata, not under Chakshusha, we read in p. 9, supra.

f Hence , Vamana was brother of the Adityas and Tushitas. See Vol. II., p. 27. Also see p. 3, note *, supra. He is called the last- born of the Adityas, in the Bhdgavata-purdna, VIII., XIII., 6.

\ On the three strides of Vishnu, by reason of which ho is called Tri- vikrama, see Professor Wilson's Translation of the Rigveda, Vol. I., In- troduction, p. xxxiv.; and Vol. IV., p. 17, note: also, Original Sanskrit Texts, Part II., pp. 187 and 214-216; Part IV., Chapter II., especially pp. 54-58, and pp. 118, 119.

Dr Muir, in his Malaparikshd, Part I., — p. 105 of the Sanskrit, p. 16 of the English, — and twice in pages, just referred to, of his Texts, has quoted and translated a curious relevant passage from Durga Acharya on Yaska's Nirukta. It is subjoined, together with Dr. Muir's latest version of it :

fTrefrr i ^*rft% %^crrai«rr i f^fw ^t^rt i ^%wk i <t*

"Vishnu is the sun [Aditya], How so? Because [the hymn] says: ' In three places he planted his step ' ; i. e., plants his step, [makes] a planting with his steps. Where, then, is this done? 'On the earth, in the firmament, and in the sky', according to Sakapiini. Becoming ter- restrial fire, he strides over, abides in, whatever there is on earth; in the shape of lightning, in the firmament; and in the form of the sun,

BOOK III., CHAP. r. 19

by whom, in the several Manwantaras, created beings have been protected. Because this whole world has been pervaded by the energy of the deity, he is entitled Vishnu, from the root Vis, 'to enter', or 'pervade'; for all the gods, the Man us, the seven Rishis, the sons of the Manus, the Indras the sovereigns of the gods, all are but the impersonated might* of Vishnu. 1

and Vamana Puranas. The first of these (Book VIII., Chapters 15 — 23) relates the penance and sacrifices of Bali, son of Viro- chana, by which he had overcome Indra and the gods, and ob- tained supreme dominion over the three spheres. Vishnu, at the request of the deities, was born as a dwarf, Vamana, the son of Aditi by Kasyapa; who, applying to Bali for alms, was promised, by the prince, whatever he might demand, notwithstanding Sukra, the preceptor of the Daityas, apprised him whom he had to deal with. The dwarf demanded as much space as he could step over at three steps, and, upon the assent of Bali, enlarged himself to such dimensions as to stride over the three worlds. Being wor- shipped, however, by Bali and his ancestor Prahlada, he conceded to them the sovereignty of Patala.

1 See the same etymology in Vol. I., p. 4, note 2.

in the sky. As it is said (in the R. V., X., 88, 10): 'They made hiin to become threefold'. Aurnavabha Acharya thinks [the meaning is] this: 'He plants one foot on the ' samdrohatia, (place of rising), when mounting over the hill of ascension; [another], on the 'vishnupada', the meridian sky, [a third], on the ' gayasiras', the hill of setting". * VibhutayaK, ' potencies '.

CHAPTER II.

Of the seven future Manus and Manwantaras. Story of Sanjna and Chhaya, wives of the Sun. Savarrii, son of Chhaya, the eighth Manu. His successors, with the divinities, &c. of their respec- tive periods. Appearance of Vishnu in each of the four Yugas.

MAITREYA.— You have recapitulated to me, most excellent Brahman, the particulars of the past Manwan- taras. Now give me some account of those which are to come.

Parasara.— Sanjna, the daughter of Viswakarman, was the wife of the Sun, and bore him three children, the Manu (Vaivaswata), Yama, and the goddess Yami (or the Yamuna river). Unable to endure the fervours of her lord, Sanjna gave him Chhaya, x as his handmaid, and repaired to the forests, to practise devout exer- cises. * The Sun, supposing Chhaya to be his wife

1 That is, her shadow, or image. It also means 'shade.' The Blnigavata, f however, makes both Sanjna and Chhaya daughters of Viswakarman. According to the Matsya, Vivaswat, the son of Kasyapa and Aditi, had three wives : Rajni, the daughter of Raivata, by whom he had Revanta; Prabha, by whom he had Prabhata; and, by Sanjna, the daughter of Twashtri, the Manu, and Yama, and Yamuna. The story then proceeds much as in the text.

* "Devout exercises" renders tapas.

f VIII., XIII, 8. In the next stanza it adds, that some give the Sun a third wife, Vadava The commentator, Sridhara, identifies her, never- theless, with Sanjna, who is said— VI., VI., 38-to have been transformed into a mare -vadava.

book in., chap. ir. 21

Sanjna, begot, by her, three other children, Sanaischara (Saturn), another Manu (Savarni*), and a daughter, Tapati (the Taptee river). Chhaya, upon one occasion, being offended with Yama,1 the son of Sanjna, de- nounced an imprecation upon him, and, thereby, re- vealed to Yama, and to the Sun, that she was not, in truth, Sanjna, the mother of the former, f Being further informed, by Chhaya, that his wife had gone to the wilderness, the Sun beheld her, by the eye of medita- tion, + engaged in austerities, in the figure of a mare, (in the region of Uttara Kuru §). Metamorphosing him- self into a horse, he rejoined his wife, and begot three other children, — the two As wins || and Revanta, — and then brought Sanjna back to his own dwelling. To diminish his intensity, Viswakarman placed the lumi- nary on his lathe, to grind off some of his effulgence, and, in this manner, reduced it an eighth: for more

1 Yama, provoked at her partiality for her own children, abused Chhaya, and lifted up his foot, to kick her. She cursed him to have his leg affected with sores and worms : but his father bestowed upon him a cock, to eat the worms and remove the discharge; and Yama, afterwards propitiating Mahadeva, obtained the rank of Lokapala, and sovereign of Tartarus. IF

* Not named, here, in the original.

+ Samddhi.

§ This parenthesis, as usual, is supplied by the Translator.

|| See Professor Wilson's Translation of the Rigveda, Vol. I., Intro- duction, pp. xxxv., xxxvi., and p. 8, note a; also, Vol. II., Introduction, p. vin.

% See the MdrkaMeya-purdna, Chapter LXXVII.

22 VISHNU PURANA.

than that was inseparable.1 The parts of the divine Vaishriava splendour, residing in the sun, that were filed off by Viswakarman, fell, blazing, down upon the earth; and the artist constructed of them the discus of Vishnu, the trident of Siva,* the weapon2 of the god of wealth, f the lance of Karttikeya,i and the weapons of the other gods: all these Viswakarman fabricated from the superfluous rays of the sun.3

The son of Chhaya, who was called, also, a Manu, was denominated Savarni,4§ from being of the same caste (Savarna) as his elder brother, (the Manu Vai-

1 The Matsya says, he trimmed the Sun everywhere except in the feet, the extent of which he could not discern. Conse- quently, in pictures, or images, the feet of the Sun must never be delineated, under pain of leprosy, &c.

2 The term is Sibika, which properly means 'a litter'. The commentator calls it Astra, 'a, weapon'. ||

3 This legend is told, with some variations of no great im- portance, in the Matsya, Markarideya, and Padma Purarias (Swarga Khanda), in the Bhagavata, and Hari Varhsa, H &c.

* The Markandeya, ** whilst it admits Savarrii to be the son of the Sun, has a legend of his former birth, in the Swarochisha Manwantara, as Suratha Raja, who became a Manu by having then propitiated Devi. It was to him that the Durga Mahatmyaff or Charidi, the popular narrative of Durga's triumphs over various demons, was narrated.

* Substituted, by the Translator, for Rudra. f This is to translate Dhanada, one of the names of Kubera. + The original has Guha. § Savarna is a variant. ]| So both the commentators call it. ^[ Chapter IX. *• Chapter LXXXI. ft Or Devi-mdhdtmya.

BOOK nr., CHAP. II. 23

vaswata). He presides over the ensuing, or eighth, Manwantara, * the particulars of which, and the fol- lowing, I will now relate. In the period in which Sa- varni shall be the Mann, the classes of the gods will be the Sutapas, Amitabhas, and Mukhyas; twenty-one f of each. The seven Rishis will be Diptimat, Galava, Rama, J Kripa, § Drauni, || my son Vyasaf (will be the sixth) ; and the seventh will be Rishyasringa. * The Indra will be Bali, the sinless son of Virochana, who, through the favour of Vishnu, is, actually, sovereign

1 The Vayu has Jamadagnya (or Parasurama), of the Kusika race; Galava, of that of Bhrigu;** Dwaipayana (or Vyasa), of the family of Vasishtha; Kripa, the son of Saradwat; Diptimat, descended from Atri; Rishyasringa, from Kasyapa ; and Aswattha- man, the son of Droiia, of the Bharadwaja family. The Matsya and Padma have Satananda, in place of Diptimat.

* Called Savaniika or Savarnaka, in the Sanskrit, f My MSS. say 'twenty'; since they read:

And both the commentaries observe: f^^f ^j : | f^IffTT^j^ \c^', |

The Vdyu-purdna, too, has twenty; and so the MdrkaMeya-purdna, LXXX., 5.

+ Otherwise known as Parasurama.

§ Droiia's brother-in-law.

|| I.e., son of Droiia; namely, As watthaman. See Book IV., Chapter XIX. Three of my MSS. have Droiii, as has the printed Mdrkanclcya-purdna, LXXX., 4. This form sins against grammar.

^f Distinguished as Badarayana.

** My MSS. here differ from the text, in reading:

That is to say, Galava was a Kausika, and Jamadagnya, a Bhargava. See pp. 14 — 16, note 1 ; and p. 16, note f, supra. Also see Professor Max Midler's History of Ancient Sanskrit Literature, p. 380; and p. 418, note 1.

24 VISHNU PURANA.

of part of Patala.* The royal progeny of Savarni will be Virajas, Arvarivat, f Nirmoha,+ and others. §

The ninth Manu will be Daksha-savarni. 1 || The Pa- ras, IF Marichigarbhas, and Sudharmans will be the

1 The four following Savariiis are described, in the Vayu, as the mind-engendered sons of a daughter of Daksha, named either Suvrata (Vayu) or Priya (Brahma), by himself and the three gods, Brahma, Dharma, and Rudra, to whom he presented her on Mount Meru ; whence they are called also Meru-savarriis. They are termed Savariiis, from their being of one family or caste:

According to the same authority, followed by the Hari Vamsa, ** it appears that this Manu is also called Rohita. Most of the details of this and the following Manwantaras are omitted in the Matsya, Brahma, Fadma, and Markandeyaff Purarias. The Bhagavata+t and Kurma give the same as our text; and the Vayu, which agrees very nearly with it, §§ is followed, in most

f The "Arvarivas" of the former edition was an oversight. Variants ■which I find are Urvarivat, Urvaravat, and Arvariyat.

I Two of my MSS. have Nirmoka; one, Nirmogha.

§ According to the Bhdgavata-purdiia, VIII., XIII., 11, 12, the gods will be the Sutapas, Virajas, and Ann'itaprabhas ; and among the sons of Savarni will be Nirmoka and Virajaska.

|] All my MSS. have Dakshasavania. The ninth Manu will be son of Varuiia, according to the Bhdgavata-purdiia, VIII., XIII., 18.

% Three MSS. give Paras.

*• SI. 468.

ft This Puraiia should here be omitted, as it contains a full exhibition of the details referred to. See its chapters XCIV. and C.

++ It will be seen, from my notes, that its agreement with our text is not of the closest.

§§ If my five MSS. are to be trusted, it deviates therefrom very widely. I have recorded only a few specimens of these deviations.

BOOK III., chap. ir. 25

three classes of divinities; each consisting of twelve: their powerful chief will be the Indra Adbhuta. Sa- vana, Dyutimat, Bhavya,* Vasu, Medhadhriti,f Jyo- tishmat, and Satya will be the seven Rishis. Dhrita- ketu,t Diptiketu, § Panchahasta, Niramaya, !| Pfithu- srava,! and others, will be the sons of the Manu.**

In the tenth Manwantara, the Manu will be Brahma- savarni:ff the gods will be theSudhamans,Viruddhas,U andSatasankhyas: the Indra will be the mighty Santi:§§

respects, by the Hari Varhsa. The Matsya and Padma are pe- culiar in their series and nomenclature of the Manus themselves : calling the ninth, Rauchya; tenth, Bhautya; eleventh, Meru-sa- varhi, son of Brahma; twelfth, Ritu; thirteenth, Ritadhaman; and fourteenth, Viswaksena. The Bhagavata calls the two last Manus Deva-savarni and Indra-savarni.

* Of three MSS. the reading is Havya; and one has Sahya.

f Professor Wilson had " Medhatithi", which I find nowhere. Two of my MSS. have Medharariti, a bad lection for what all the rest give, the name in the text.

* In a single MS- is Dhritiketu.

§ The former edition had "Driptiketu", for which I find no authority. A plurality of my MSS. read, like the Vdyu-purd/ia, as above; while five have Diptaketu ; and two, Dasaketu.

|| It seems very likely that we hore have niramaya, 'free from disease', as an epithet of Panchahasta. In the Vdyu-purd/ia, it qualifies, in the plural, names preceding it.

^f The Vdyu-purd/ia reads Prithusravas.

** Of the sons of this Manu the Bhdgavata-purd/ia, VIII., XIII., 18, names only Bhiitaketu and Diptaketu.

ft He is called Brahmasavarna, also, as in the original of the end of this paragraph:

He will be son of Upasloka, according to the Bhdgavata-purd/ia, VIII., XIII., 21. ++ One MS. gives Visuddhas. §§ Sambhu : Bhdgavata-purd/ia, VIII., XIII., 22.

26 VISHNU PURANA.

the Rishis will be Havishmat, Sukriti, Satya,* Apam- murti, Nabhaga, Apratimaujas, and Satyaketu:f and the ten sons of the Manu will be Sukshetra, Uttamau- jas, Harisheria,t and others.

In the eleventh Manwantara, the Manu will be Dharma-savarrii:§ the principal classes of gods will be the Vihangamas, Kamagamas, |j and Nirmanaratis, "ff each thirty in number;1 of whom Vfisha'** will be the Inclra: the Rishis will be Nischara, Agnitejas, Va- pushmat,Vishnu,ff Aruni,H Havishmat, andAnagha:§§

1 Hence the Vayu identifies |[ || the first with days; the second, with nights; and the third, with hours. Iflf

* Four of my MSS. have Sahya; and two others have corruptions of it.

f Saptaketu appears in three MSS.

I Four MSS. have Bhiirishena; and this is the reading of the Vdyu- purdna, and of the Bhdgavata-purdiia, VIII., XIII., 21.

§ In the original we have the elongated form, Dhannasavarnika.

|j In the Vdyu-purdna, Kamajas (or Vihangamas) and Manojavas.

^f The Vdyu-purdna, by twice beginning a line with this word, proves that we are not to read Anirmanaratis, 'of measureless enjoyment'; for the original — which, by the by, in none of my MSS. has -fHWM ° - might, otherwise, be taken to combine the names of the second and third classes of gods into a compound, thus:

Two copies have Nirvanaruchis , like the Bhdgavata-purdna, VIII., XIII., 26.

** Vaidhrita: Bhdgavata-purdna, VIII., XIII., 26.

ft One MS. has Vrishni; one, Dhriti:

++ Four MSS. exhibit Varum, the lection of the Vdyu-purdna. The reading of the Bhdgavata-purdna, VIII., XIII., 26, in Aruna.

§§ Anaya, in three of my MSS.

|| I find a different adjustment of these identifications: but my MSS. differ, perhaps, from those used by Professor Wilson. H<H Muhurta.

book in., chap. ir. 27

the kings of the earth, and sons of the Mann, will be Sarvaga,* Sarvadharman, Devanika, and others.

In the twelfth Manwantara, the son of Rndra, Sa- varni,f will be the Mann : Ritadhamani will be the Indra: and the Haritas, Lohitas, § Snmanasas, and Snkar- mans || will be the classes of gods, each comprising fifteen. Tapaswin, Sntapas, Tapomrirti, Taporati, Ta- podhriti, Tapodynti,! and Tapodhana wall be the Rishis:** and Devavat, Upadeva, Devasreshtha, and others, will be the Manu's sons, and mighty monarchs (on the earth).

In the thirteenth Manwantara, the Mann will be Ranchya^ff the classes of gods, thirty-three in each,

1 The son of the Prajapati Ruchi (Vayu, &c), by the nymph Manini,+t the daughter of the Apsaras Pramlocha (Markandeya).

* The "Savarga" of the former edition must have been a mere over- sight. In two of my thirteen MSS., the name is Sarvatraga; that fol- lowing being Sudharmatman. The Vdyu-purd/ia has Sarvavega, followed by Sudharman.

According to the Bhdgavata-purdi'ta , VIII., XIII., 25, the eleventh Manu will engender Satyadharman and nine other sons, f Savarna, in my copies.

* "Ritudhama", the name in the first edition, was simply a typo- graphic error, I take it, as to its second syllable. One of my MSS. seems to have Kshatadhaman. Similarly as in all my MSS. but one, Ritadha- man is the reading of the Bhdgavata-purdna, VIII., XIII., 29.

§ A single MS. has, like the Vdyu-purdna, Rohitas.

|| A fourth class of gods is here omitted. Ten of my MSS. call them Taras; one, Surupas; one, Surapas; and one, Suparas. The Vdyu-pu- rd/ia seems to have Suparvas. ^f This name is implied, not expressed in full; the original being:

" Of the Rishis under the twelfth Manu the Bhdgavata-purdria, VIII., XIII., 29, names only Tapomiirti, Tapaswin, and Agnidhraka. ft Devasavarni : Bhdgavata-purdiia, VIII., XIII., 31.

%X Malini, in some MSS., as in the Calcutta edition, XCVIII., 5. It may be a Bengal corruption.

28 VISHNU PURANA.

will be the Sutramans,* Sukarraans, and Sudharmans;f their Indra will be Divaspati: the Rishis will be Nir- moha,t Tattwadarsin , § Nishprakampa, Nirutsuka, Dhfitimat, Avyaya, and Sutapas: and Chitrasena, Vi- chitra, and others, will be the kings.

In the fourteenth Manwantara, Bhautya 1 1 will be the Manu;1 Suchi, the Indra: the five classes of gods will be the Chakshushas, the Pavitras, Kanishthas, Bhra- jiras,! andVachavriddhas:** the seven Rishis ff will be Agnibahu,:: Suchi, Sukra, Magadha,§§ GiidhraJII

1 Son of Kavi, by the goddess Bhuti, according to the Vayu ; but the MarkandeyalflT makes Bhuti the son of Angiras, whose pupil, Santi, having suffered the holy fire to go out in his mas- ter's absence, prayed to Agni, and so propitiated him, that he not only relighted the flame, but desired Santi to demand a further

* For the "Sudhanians" of the former edition I find no warrant. Sutramans is the name in the Vdyu-purdna. Two of my MSS. have Susarmans.

f These are not recognized in the Bhdgavata-purdna, VIII., XIII., 32.

+ One of my MSS. shows this name written over Nirmoka, the reading of the Bhdgavata-purdna, VIII., XIII., 3?.

§ Tattwadarsa, the reading of the Bhdgavata-purdna, VIII., XIII., 32, occurs in a single copy.

|| Indrasavanii: Bhdgavata-purdna, VIII., XIII., 34.

^f The Vdyu-purdna has Bhajiras or Bhajaras.

** This is the reading of the Vdyu-purdna, likewise. "Vavriddhas" is in the old edition: but it looks like an inadvertence only. Two of my MSS. have Vachavrittas. ft They are said to be Agnibahu, Suchi, Suddha, Magadha, and others, in the Bhdgavata-purdna, VIII., XIII'., 35.

JJ Agnivayu is in one MS.

§§ In two of my MSS. is what looks like the meaningless name Ma- madha.

|| Such is the lection of two of my MSS.; while all the rest have Agnidhra,-as has the Vdyu-purdna,- or corruptions thereof. Iff Chapter XCIX.

BOOK III., CHAP. II. 29

Yukta,* and Ajitarf and the sons of the Mann will be Uru,+ Gabhira,§ BradhnaJI and others, f who will be kings, and will rule over the earth.1

At the end of every four ages** there is a disap- pearance ff of the Vedas; and it is the province of the seven Rishis to come clown upon earth, from heaven, to give them currency again. XX In every Kfita age,

boon. Santi accordingly solicited a son for his Guru; which son was Bhuti, the father of the Manu Bhautya.

1 Although the Purahas which give an account of the Man- wantaras agree in some of the principal details, yet, in the minor ones, they offer many varieties, some of which have been noticed. These chiefly regard the first six and the eighth. Except in a few individual peculiarities, the authorities seem to arrange them- selves in two classes; one comprehending the Vishnu, Vayu, Kurma, Bhagavata, and Markahdeya; and the other, the Matsya, Padma, Brahma, and Hari Vamsa. The Markahdeya, although it agrees precisely with the Vishnu in its nomenclature, differs from it, and from all, in devoting a considerable number of its pages to legends of the origin of the Manus, all of which are, evidently, of comparatively recent invention, and several of which have been, no doubt, suggested by the etymology of the names of the Manus.

* Two MSS. have Mukta.

t Arjita is the lection of two MSS.

X Uru, in a single copy.

§ Six MSS. give the synonymous Gambhira.

|| One MS. has Budhna; one, Budhnya; one, Randhra.

^f These sons, agreeably to the Bhdgavata-purd/ia, VIII., XIII., 34, will be Urubuddhi, Gambhirabuddhi, and others. The Vdyu-purdna has, apparently, Ojaswin, Subala, and Bhautya.

** Yuga. ft Viplava.

XX Compare the Mahdbhdrata, Sdnti-pdrvan, si. 7660, quoted and trans- lated in Original Sanskrit Texts, Part III., p. 90.

30 VISHNU 1'URANA.

the Manu (of the period) is the legislator or author* of the body of law, the Smriti; the deities of the dif- ferent classes receive the sacrifices during the Manwan- taras to which they severally belong; and the sons of the Manu themselves, and their descendants, are the sovereigns of the earth for the whole of the same term. The Manu, the seven Rishis, the gods, the sons of the Manu, who are the kings, and Indra,f are the beings who preside over the world during each Man- wantara.

An entire Kalpa,+ 0 Brahman, is said to comprise a thousand ages,§ or fourteen Manwantaras ; * and it is succeeded by a night of similar duration; during which he who wears the form of Brahma, Janardana, the substance of all things, the lord of all, and creator of all, involved in his own illusions, and having swallowed up the three spheres, sleeps upon the serpent Sesha, amidst the ocean.2 Being, after that, awake, he, who

1 A thousand ages of the gods and fourteen Manwantaras are not precisely the same thing, as has been already explained. (See Vol. I., p, 51, note 2.)

2 The order of the text would imply, that, as Brahma, he sleeps upon Sesha: but, if this be intended, it is at variance with the usual legend, that it is as Vishnu or Narayaria that the deity sleeps in the intervals of dissolution. The commentator || ac- cordingly qualifies the phrase Brahmariipadhara (W$^M>*T) by

* "Legislator or author" is to translate pranetri, 'promulgator'. f Sakra, in the original.

J For the names of twenty-eight Kalpas, as enumerated iu the Vdyu- purd/ia, see Dr. Aufrecht's Catalogus, &c, pp. 51, 52. § To render yuga. || Rather, both the commentators.

BOOK III., CHAP. II. 31

is the universal soul, again creates all things, as they were before, in combination with the property of foul- ness (or activity) : and, in a portion of his essence, as- sociated with the property of goodness, he, as the Man us, the kings, the gods, and their Indras, as well as the seven Rishis, is the preserver of the world. In what manner Vishnu, who is characterized by the at- tribute of providence* during the four ages, effected their preservation, I will next, Maitreya, explain.

In the Krita age, Vishnu, in the form of Kapila and other (inspired teachers), assiduous for the benefit of all creatures, imparts to them true wisdom. In the Treta age, he restrains the wicked, in the form of a universal monarch,1 and protects the three worlds. In the Dwapara age, in the person of Veda-vyasa, he di- vides the one Veda into four, and distributes it into innumerablef branches;! and, at the end of the Kali (or fourth age), he appears as Kalki, and reestablishes the iniquitous in the paths (of rectitude). In this man-

the term Diva (f^T^T) : 'Vishnu wears the form of Brahma by day; by night, he sleeps on Sesha, in the person of Narayaha:' TPffr :?fh!TTTTf!r^'!! fr^nft* * Sj7l I This, however, may be suspected to be an innovation upon an older system; for, in speaking of the alternations of creation and dissolution, they are always considered as consentaneous with the day and night of Brahma alone.

1 As a Chakravartin.

* Sthiti.

t Literally, 'hundreds of, sata.

\ For a more literal rendering of this paragraph, down to this point, see Original Sanskrit Texts, Part III., p. 20.

32 VISHNU PURANA.

ner the universal spirit preserves, creates, and, at last, destroys, all the world.*

Thus, Brahman, I have described to you the true nature of that great being who is all things, and be- sides whom there is no other existent thing, nor has there been, nor will there be, either here or elsewhere. I have, also, enumerated to you the Manwantaras, and those who preside over them. What else do you wish to hear?

CHAPTER m.

Division of the Veda into four portions, by a Vyasa, in every Dwapara age. List of the twenty-eight Vyasas of the present Manwantara. Meaning of the word Brahma.

MAITREYA. — I have learned from you, in due order, how this world is Vishnu, (how it is) in Vishnu, (how it is) from Vishnu: nothing further is to be known. But I should desire to hear how the Vedas were divided, in different ages,* by that great being, in the form of Veda-vyasa; who were the Vyasas of their respective eras ; and what were the branches into which the Vedas were distributed.

Parasara.— The branches of the (great) tree of the Vedas are so numerous, f Maitreya, that it is impos- sible to describe them at length. I will give you a summary account of them.

In every Dwapara (or third) age, Vishnu, in the person of Vyasa, in order to promote the good of mankind, divides the Veda, which is (properly, but) one, into many portions. Observing the limited per- severance, energy, and application of mortals, he makes the Veda fourfold, to adapt it to their ca- pacities; and the bodily form which he assumes, in order to effect that classification, is known by the name of Veda-vyasa. t Of the different Vyasas in the

* Yuga, rendered by "eras", just below, f Literally, 'by thousands', sahasraiaK.

III. 3

34- VISHNU PURANA.

present Manwantara,1 and the branches which they have taught, you shall have an account.

Twenty-eight times have the Vedas been arranged, by the great Rishis, in the Vaivaswata Manwantara in the Dwapara age;* and, consequently, eight and twenty Vyasas have passed away; by whom, in their respective periods, the Veda has been divided into four. In the first Dwapara age, the distribution was made by Swayambhu (Brahma) himself; in the second, the arranger of the Veda (Veda-vyasa) was Prajapati (orManu); in the third, Usanas; in the fourth, Bri- haspati; in the fifth, Savitri; in the sixth, Mrityu (Death, or Yama); in the seventh, Indra; in the eighth, Vasishtha; in the ninth, Saraswata; in the tenth, Tri- dhaman; in the eleventh, Trivrishan;f (in the twelfth), Bharadwaja; J in the thirteenth, Antariksha; in the fourteenth, Vaprivan;§ in the fifteenth, Trayyaruna;2||

1 The text has: 'Hear, from me, an account of the Vyasas of the different Manwantaras' :

But this is inconsistent with what follows, in which the enumera- tion is confined to the Vaivaswata Manwantara.

2 This name occurs as that of one of the kings of the solar

*nrr ^ cg^w cftt %^3i *prc*T*j: i

Vishnu is here called "the enemy of Madhu."

* A more exact translation of Parasara's reply, breaking off here, will be found in Original Sanskrit Texts, Part III., pp. 20, 21.

t Three MSS. have Trivrisha; and so has the Ki/nna-purdna.

I I find Bharadwaja in six MSS.; and this lection seems best, as the nineteenth Vyasa is called Bharadwaja.

§ So read seven of my MSS.; while two give Vamrivau, and others, Vajrivan, Vyaghrivan, Vapovan, <fec. &c. Professor Wilson's "Vapra", now discarded, I have nowhere met with.

|| Trayyaruni, in two MSS. Is the name Traiyaruiia, or Traijaruiii?

BOOK III., CHAP. III. 35

in the sixteenth, Dhananjaya; in the seventeenth, Krit- anjaya; in the eighteenth, Ririajya;* (in the nine- teenth), Bharadwaja;f (in the twentieth), Gautama; + in the twenty-first, Uttama, also called Haryatman; (in the twenty-second), Vena, § who is likewise named Rajasravas;! (in the twenty-third), Saumasushmayaria,^ also Trihabindu;** (in the twenty-fourth), Riksha,ff the descendant of Bhfigu, who is known also by the name Valmiki; (in the twenty-fifth), my father, Sakti, U

dynasty, and is included, by Mr. Colebrooke, amongst the per-

* The Translator has "Rtna", for which my MSS. furnish no war- rant. Six of them exhibit Rinajya; two, this, with Ririadya written over; three, Ki'itin ; others, Rinavya and Rh'iin.

f A single MS. has Bharadwaja. See note J in the last page.

+ Substituted for Professor Wilson's "Gotama", which none of my MSS. countenances.

§ Exchanged for "Vena", which is in but one of my MSS.

|| Almost as common a reading is Rajasravas: and one of my MSS. gives Vajasravas; another, Vajasrava. Again, three of them, including those accompanied by commentary B, have, instead of "^f^I^r^fTCT Tfl, ^TST^T^'FSRT: , "of the line of Vajasrava."

% Eight MSS. have Somalisushmayai'ia; two, Soinahsushmapana ; others, Somayushmayana, Somoyushmapana, and Somasushmaiiaya. The Trans- lator put "Somas'ushmapaiia". My conjectural Saumasushmayana would be descendant of Somasushma, mentioned in the Satapatha-brdhmana, XL, IV., 5, and elsewhere.

That the Kiirma-purdna was compiled after our Purana had become corrupted, as to the name in question, might be inferred from my MSS., which read:

** According to the Ki'/rma-purd/'ia, Tfinabindu was the twenty-third Vyasa, Ushmapai'ia being the twenty-second. See note § in the next page, ft In one MS., Rikshya; in another, Daksha.

** Three MSS. have Saktri. In Vol. I., p. 8, the Translator, after speaking, in a note, of "Sakti, the son of Vasisht'ha," and father of Pa- rasara, calls him "Sakti or Saktri;" touching the first of which, Sakti, I there hastily observe: "This is hardly the name of a male. The right

3*

36 VISHNU PURANA.

was the Vyasa; I (was the Vyasa of the twenty-sixth Dwapara), and was succeeded by Jatiikarna;* the Vyasa (of the twenty-eighth), who followed him, was Krishna Dwaipayana. These are the twenty-eight elder Vyusas, by whom, in the preceding Dwapara ages, the Veda has been divided into four. In the next Dwapara, Drauni (the son of Droria) will be the Vyasa, when my son, the Muni Krishna Dwaipayana, who is the actual Vyasa, shall cease to be (in that character).1

sons of royal descent who are mentioned as authors of hymns in the Rig-veda. f Asiatic Researches, Vol. VIII., p. 333.+

1 A similar list of Vyasas is given in the Kurma§ and Va-

vford seems to be Saktri." On this observation Dr. Kern, in his meri- torious edition of the Bfihat-samhitd, Preface, p. 31, comments in these •words: " F. E. Hall remarks that Sakti is 'hardly the name of a male.' As if a male were intended! Sakti is the heavenly power of Indra-Agni." Assuredly, a male is intended; and Saktiputra, as Parasara is called in the Mahdbhdrata, is not to be rendered, as by Dr. Kern, "the son of strength",— but "son of Sakti,"— unless we consent to regard the attri- bute of strength as offspring of Vasisht'ha. For Parasara, as son of Sakti, and grandson of Vasisht'ha, see the Anukramanikd to the Rigveda, on I., LXV., &c. &c. And the Rigveda itself- VII., XVIII., 21 -makes mention of Parasara, no less than of Vasisht'ha, as if he were anything but a myth. Further, Sakti, as "the heavenly power of Indra-Agni," is, so far as I am at present informed, altogether a novelty.

* This is the reading of eleven of my MSS.; and the other two have Jatiikarnya, which seems to be the lection of the Vdyu-purdna. Hence I have displaced Professor Wilson's "Jaratkaru."

•{• See the Anukramanikd to the Rigveda, on V., XXVII., and IX., CX. The Vaidik form of the name is Tryanuia.

X Or Miscellaneous Essays, Vol. I., p. 23.

§ The list stands there as follows :

1. Swayambhuva. 4. Bfihaspati.

2. Prajapati. 5. Savitri.

3. Usanas. 6. Mi'ityu.

BOOK III., CHAP. III. 37

The syllable Om is defined to be the eternal mono- syllabic Brahma. ' The word Brahma is derived from

yu* Purarias. Many of the individuals appear as authors of different hymns and prayers in the Vedas; and it is very possible that the greater portion, if not all of them, had a real existence; being the framers, or teachers, of the religion of the Hindus, before a complete ritual was compiled.

1 We have already had occasion to explain the sanctity of this monosyllable (see Vol. I., p. 1, note 1), which ordinarily com- mences different portions of the Vedas, and which, as the text describes it, is identified with the supreme, undefinable deity, or Brahma. So, in the Bhagavad-gita : f

'Repeating Om, the monosyllable, which is Brahma, and calling me to mind ; ' which is not exactly the same idea that is con- veyed by Schlegtl's version, § 'Monosyllabum mysticum OM pronuntiando numen adorans, mei memor;' where 'numen ado-

7.	Indra.	18.	Ritanjaya.
8.	Vasisht'ha.	19.	Bharadwaja.
9.	Saraswata.	20.	Gautama.
10.	Tridhanian.	21.	Rajasravas.
11.	Trivrisha.	22.	Ushmapana.
12.	Satatejas.	23.	Tfinabindu.
13.	Dharma.	24.	Valmiki.
14.	Taraksha.	25.	Sakti.
15.	Triyaruiii. (Traiyaruni?)	26.	Parasara.
16.	Dhananjaya.	27.	Jatiikariia.
17.	Kritanjaya.	28.	Krishiiadwaipayana.

None of these sages, it is observable, has more than one appellation. Noteworthy variants, in my MSS., are: Aruiii, for Triyaruiii; Ushma- naya, for Ushmapana. It is probable, that we should substitute, for Ta- raksha, Suraksha, which appears to be the reading of the Vdyu-purdna.

* See Dr. Aufrecht's Catalogus Cod. Manuscript., &c, pp. 52, 53.

f VIII., 13.

+ This passage is referred to in the commentary.

§ P. 156 of the first edition; p. 68 of the second.

38 VISHNU PURANA.

the rootBrih (to increase); because it is infinite (spirit), and because it is the cause by which the Vedas (and all things) are developed." Glory to Brahma, who is addressed by that mystic word, associated eternally with the triple universe,1 and who is one with the four Vedas! Glory to Brahma, who, alike in the de- traction and renovation of the world, is called the great and mysterious cause of the intellectual principle (Mahat); who is without limit in time or space, and exempt from diminution or decay; in whom (as con- nected with the property of darkness) originates

rans', although it may be defended as necessary to the sense, is not expressed by the words of the text, nor compatible with Hindu notions. In one of the MSS. employed, the transcriber has, evidently, been afraid of desecrating thi» sacred monosyl- lable, and has, therefore, altered the text, writing it

^%cfiT^t ww ^t^tti" *ref%cm i

instead of

^pr^n^t ww itfrow ^ref^nm I

1 The daily prayers of the Brahman commence with the for- mula, Ora bhiir bhuvah swar: 'Om, earth, sky, heaven.' These are the three mystical terms called Vyahfitis, and are scarcely of less sanctity than the Praiiava itself. Their efficacy, and the order of their repetition, preceding the Gayatri, are fully detailed in Manu, II„ 76 — 81. In the Mitaksharaf they are directed to be twice repeated mentally, with Om prefixed to each; Orh bhiih, Om bhuvah', Oii swar; the breath being suppressed by closing the lips and nostrils: ¥1 « : it ^: it ^ff^T W^TTT^-

Brahma and Brahma are similarly etymologized in the Vdyu-purdi'ia and Li?iga-purdna, respectively. See Vol. I., p. 30, note *. t Commenting on the Ydjnavalkya-smriti, I., 23.

BOOK III., CHAP. III. 39

worldly illusion; and in whom resides the end of soul (fruition or liberation), through the properties of light and of activity (or goodness and foulness)! He is the refuge of those who are versed in the Sankhya philo- sophy; of those who have acquired control over their thoughts and passions. He is the invisible, imperish- able Brahma; varying in form, invariable in sub- stance; the chief principle, self-engendered; who is said to illuminate the caverns of the heart; who is in- divisible, radiant, undecaying, multiform. To that supreme Brahma be, for ever, adoration.

That form of Vasudeva, who is the same with su- preme spirit, which is Brahma, and which, although diversified as threefold, is identical, is the lord who is conceived, by those that contemplate variety in creation, to be distinct in all creatures. He, composed of the Rig-, Sama-, and Yajur-Vedas, is, at the same time, their essence, as he is the soul of all embodied spirits. He, distinguished as consisting of the Vedas, creates the Vedas, and divides them, by many sub- divisions, into branches: he is the author* of those branches: he is those aggregated branches: for he, the eternal lord, is the essence of true knowledge. 1f

1 The form or sensible type of Vasudeva is here considered to be the monosyllable Om, and which is one with the three mystical words, Bhuti, Bhuvah', Swar, and with the Vedas. Con- sequently, the Vyahritis and the Vedas are, also, forms of Vasu- deva; diversified as to their typical character, but, essentially, one and the same.

* Pranetri, 'promulgator.'

f For another rendering of the Sanskrit of the latter half of this para- graph, see Original Sanskrit Texts, Part III., pp. 11, 12.

CHAPTER IV.

Division of the Veda, in the last Dwapara age, by the Vyasa Krishna Dwaipayana. Paila made reader of the Rich ; Vaisam- payana, of the Yajus; Jaimini, of the Saman; and Sumantu, of the Atharvan. Suta appointed to teach the historical poems. Origin of the four parts of the Veda. Samhitas of the Rig-veda.

PARAS ARA. — The original Veda, in four parts,* consisted of one hundred thousand (stanzas) ; and from it sacrifice of ten kinds,1 the accomplisher of all de- sires (proceeded). In the twenty-eighth Dwapara f

1 According to the Gfihya portion of the Sama-veda, there are five great sacrificial ceremonies: 1. Agnihotra, burnt-offerings, or libations of clarified butter on sacred fire; 2. Darsapaurria- masa, sacrifices at new and full moon ; 3. Chaturmasya, sacrifices every four months; 4. Pasuyajna or Aswamedha, sacrifice of a horse or animal; and, 5. Soma-yajna, offerings and libations of the juice of the acid asclepias. These, again, are either Prakfita, 'simple', or Vaikfita, 'modified', J and, being thus doubled, con- stitute ten. §

• Chatuskpdda. f In the original, antara, i. e., Manwantara.

+ Rather, 'normal' and 'supplemental'.

§ The commentary says: ^Tfj: * * ^rfq'ft'^Tf iff Tjf ** I ^ M\ (j A \-

^T ^JHftW: T?^T%: *Tf ^rf^^T^ I Five sacrifices-but not said to belong to the Sdmaveda ceremonial — are, thus, named, but not defined. The paiu of this nomenclature is, more usually, called pahibdanha or niru&hapambandha. It is not to be confounded with the a&wamedha. To the five sacrifices in question, remarks the commentator, if we add the five mentioned in the Grihya, the ten of the text are completed. These five others— the mahdyajnas of the Sdmaveda ritual- are said, in Asaditya's Karmapradipabhdshya, to be the bhutayajna, manushyayajna, pitriyajna, devayajna, and brahmayqjna. They are referred to in Chapter IX. of this Book. For the sacrifices generally, see Chapter XI., where I revert to this note.

book in., CHAP. IV. 41

age, my son Vyasa separated the four portions of the Veda into four (Vedas). In the same manner as the Vedas were arranged by him, as Veda-vyasa, so were they divided, (in former periods), by all the (preceding) Vyasas, and by myself; and the branches into which they were subdivided by him were the same into which they had been distributed in every aggregate of the four ages. * Know, Maitreya, the Vyasa called Krishna Dwaipayana to be the deity f Narayana: for who else on this earth could have composed the Ma- habharata? 1 Into what portions the Vedas were ar- ranged by my magnanimous son, in the Dwapara age, you shall hear.

When Vyasa was enjoined, by Brahma, to arrange the Vedas in different books, he took four persons, well read in those works, as his disciples. He ap- pointed Paila reader of the Rig-;2 Vaisampayana, of

1 The composition of the Mahabharata is always ascribed to the Vyasa named Krishna Dwaipayana, the contemporary of the events there described. The allusion in the text establishes the priority of the poem to the Vishnu Puraria.

2 Or, rather, 'he took Paila as teacher.' The expression is: Rigvedasravakam Pailam jagraha sa mahamunih :

Sravaka means, properly, 'he who causes to hear,' 'a lecturer,' 'a preacher;' although, as in the case of its applicability to the laity of the Buddhists and Jainas, it denotes a disciple. The commentator, however, observes, that the text is sometimes read >^j<q<-i4T^;rj,+ 'one who had gone through the Rig-veda,'

* Yuga. f Prabhu.

X But the more ordinary reading is the one found in the Vdyu-purdna, from which work our text seems to be taken, largely, hereabouts.

42

VISHNU PURANA.

the Yajur-; and 'Jaimini, of the Sama-veda: and Su- mantn, who was conversant with the Atharva-veda, * was also the disciple of the learned Vyasa. He also took Suta, who was named Lomaharsharia,f as his pupil in historical and legendary traditions.1 J

So, in the preceding verse, it is said: 'He took four persons, well read in the Vedas, as his disciples:'

And again it is said: 'Sumantu, conversant with the Atharva- veda, was his disciple:'

****** riujmui 43^(^14, I

It is clear, therefore, that the Vedas were known, as distinct works, before Krishna Dwaipayana; and it is difficult to under- stand how he earned his title of arranger, or Vyasa. At any rate, in undertaking to give order to the prayers and hymns of which the Vedas consist, Paila and the others were rather his coadjutors than disciples; and it seems probable, that the tra- dition records the first establishment of a school, of which the Vyasa was the head, and the other persons named were the teachers.

1 The Itihasa and Purarias; understanding, by the former, legendary and traditional narratives. It is usually supposed, that, by the Itihasa, the Mahabharata is especially meant. But, although this poem is ascribed to Krishna Dwaipayana, the recitation of it is not attributed to his pupil, Romaharshaiia or Lomaharsharia:

The Samhitds thus disposed of are said, in the Bhdgavata-purdna, XII., VI., 52, 53, to be called, respectively, the Bahwricha, the Nigada, the Chhandoga, and the Atharvaugirasi.

This statement occurs in the passage referred to in Vol. I., Preface, p. XLIV.

f All my MSS. have Romaharshaiia. Also see p. 64, 65, infra.

+ This chapter, thus far, will be found retranslated in Original Sanskrit Texts, Part III., pp. 21, 22.

BOOK III., CHAP. IV. 43

There was but one Yajur-veda; but, dividing this into four parts, Vyasa instituted the sacrificial rite that is administered by four kinds of priests: in which it was the duty of the Adhwaryu to recite the prayers (Yaj usas, — or direct the ceremony); of the Hotri, to repeat the hymns (Richas); of the Udgatri, to chant other hymns (Samans); and, of the Brahman, to pro- nounce the formulae called Atharvans. Then the Muni, having collected together the hymns called Richas, compiled the Rig-veda; with the prayers and directions termed Yajusas he formed the Yajur-veda; with those called Samans, the Sama-veda; and with the Atharvans he composed the rules of all the ceremonies suited to kings, and the function of the Brahman agreeably to practice.1*

it was first narrated by Vaisampayana, and, after him, by Sauti, the son of Lomaharsharia.

1 From this account, which is repeated in the Vayu Puraria, it appears, that the original Veda was the Yajus, or, in other words, was a miscellaneous body of precepts, formula?, prayers, and hymns, for sacrificial ceremonies; Yajus being derived, by the grammarians, from Yaj (^J^T ), 'to worship.' The derivation of the Vayu Puraiia, however, is from Yuj, 'to join,' 'to em- ploy;' the formulas being those especially applied to sacrificial rite, or set apart, for that purpose, from the general collection :

Again :

The commentator on the text, however, citing the former of these

Yathd-sthiti, 'according to a fixed rule.'

44 VISHNU PURANA.

This vast original tree of the Vedas, having been divided, by him, into four principal steins, soon branched out into an extensive forest. In the first place, Paila divided the Rig-veda, and gave the two Samhitas (or collections of hymns) to Indrapramati* and to Bashkali.f Bashkali1* subdivided his Samhita into four, which he gave to his disciples, § Baudhya,

passages from the Vayu, reads it:

confining the derivation to Yaj, 'to worship.' The concluding passage, relating to the Atharvan, refers, in regard to regal cere- monies, to those of expiation, Santi, &c. The function of the Brahman (W*U"^ * ^TTf^rfiT) is not explained; but, from the preceding specification of the four orders of priests who repeat, at sacrifices, portions of the several Vedas, it relates to the office of the one that is termed, specifically, the Brahman. So the Vayu has

'He constituted the function of the Brahman at sacrifices, with the Atharva-veda.

1 Both in our text, and in that of the Vayu, this name occurs both Bashkala and Bashkali. Mr. Colebrooke writes it Bahkala and Bahkali. || Asiatic Researches, Vol. VIII., p. 374. T

* Two of my MSS. have, here and below, Indraprarniti, a reading of no value.

t My MSS. all here give Bashkala. But see p. 49, note §, infra.

X Two MSS. here have Bashkala.

§ They are called, in the Vdyu-pur'dna, Bodhya, Agninavara— in three MSS., by corruption, perhaps, of the Agniniat'hara of two others, — Para- sara, and Yajnavalkya. The Bkdgavata-purdna, XII., VI, 55, has Bodhya, Yajnavalkya, Parasara, and Agnirnitra.

|| Strictly, Bahkala and Bahkali, as translettering the ungrarnmatical mislections ^Ttefi^f and ^"Tlcfif^J.

^f Or Miscellaneous Essays, Vol. I., p. 14.

BOOK III., CHAP. IV. 45

Agnimathara, * Yajnavalkya, f and Parasara; and they taught these secondary shoots from the primitive branch. Indrapramati imparted his Samhita to his son Mandukeya ; I and it thence . descended through suc- cessive generations, as well as disciples. *§ Vedamitra, (called also) Sakalya, j| studied the same Samhita; but he divided it into five Samhitas, which he distributed amongst as many disciples, named, severally, Mudgala,

1 The Vayu supplies the detail. Maiidukeya, or, as one copy writes, Markarideya, 1 taught the Saihhita to his son Satyasra- vas; he, to his son Satyahita; and he, to his son Satyasri. The latter had three pupils: Sakalya, also called Devamitra** (sic in MS.); Rathantara;ff and another Bashkali, called also Bhara- dwaja. The Vayu has a legend of Sakalya's death, in conse- quence of his being defeated, by Yajnavalkya, in a disputation at a sacrifice celebrated by Janaka.

* Agniuiachara, the lection of two MSS., and Aguimatura, that of one, scarcely deserve noting.

f Professor Wilson had " Yajnawalka".

+ The Translator put "Maiidukeya", as the name is written in five of rny thirteen MSS. See ill., 8, of the PrdtUdkhya of the Rigveda, edited by M. Regnier.

|| According to the Bhdgavala-purdiia, XII., VI., 57, as explained by Sridhara, Sakalya was son of Maiidukeya.

If This is the reading of all the copies of the Vdyu-purdna known to me.

** And so reads the Bhdgavala-purdiia, XII., VI., 56.

As the Vishnu-purdi'ia gives '^'<J'f?r^sr ^TT*Ji^SJ»» s0 the Vdyu-purdna gives ^^f^T^sT 'SJT^v^Im and we here have, probably, only an epithet of Sakalya, or, at most, his secondary appellation, ft See note tt in the next page.

46 VISHNU PURANA.

Gokhalu,* Vatsya,f Saliya, and Sisira.1 Saka- piirniJ made a different § division of the original Samhita into three portions, and added a glossary (Nirnkta), constituting a fourth. 2 The three Sainhitas

1 These names, in the Vayu, are Mudgala, Golaka, Khaliya, |[ Matsya, If Saisireya.

2 The commentator, who is here followed by Mr. Colebrooke, states, that he was a pupil of Indrapramati* but, from the Vayu, it appears, that Sakapurrii was another name of Rathantara, the pupil of Satyasri, the author of three Samhitas and a Nirukta (or glossary) ; whence Mr. Colebrooke supposes him the same with Yaska. Asiatic Researches, Vol. VIII., p. 375.** It is highly probable, that the text of the Vayu may be made to correct that of the Vishnu, in this place, which is inaccurate, notwithstanding the copies agree. They read:

* Probably it was from being misled by a smudged I§, that Professor Wilson deciphered "Goswalu", which I have corrected. Five of my MSS. have the word in the text; two corrupt it into Gohkala ; one, into Yo- khalu; and four give Gomukha; one, Galava. The Bhdgavata-purdna, XII., VI., 57, has Gokhalya. See, further, Professor Max Midler's Ancient Sanskrit Litervture, p. 135, note 2, and p. 368, note 6.

f A single MS. has Sankha.

X Thus in four of my MSS., while the other nine have Sakapuiii.

Professor Max Muller — Ancient Sanskrit Literature, p. 153, note -as- serts, that "there can be no doubt that Sakapiirni is the same name as Sakapiini." The former has much the air of being a corruption of the latter, due to popular etymology. The MSS. of the Vdyu-purdna almost everywhere have Sakapuiii; and so has Yaska.

§ See note +f in this page.

|| Two MSS. have Khaliya; others, Khalaya, Khalaya, and Swaloya.

«U All my MSS. give Matsya.

** Or Miscellaneous Essays, Vol. I., p. 15.

Professor Roth - Nirukta, p. 222 - points out, that Sakapuiii is quoted by Yaska. The former cannot, therefore, be identical with the latter, -j-f The bulk of MSS. at my disposal read ^"reTCfWT^nTT- 5 and tlie

BOOK III., CHAP. IV. 47

were given to his three pupils, Krauncha, Vaitalaki,*

Here, Sakapurhir atha-itaram is the necessary construction; but quere, if it should not be Sakapiirrii Rathantarah. The parallel passage in the Vayu is:

Now, in describing the pupils of Satyasri, Rathantara was named clearly enough:

*rrarei: 3ra*T%*rr wr^*fr t^tt^tt- * i

In another passage it would seem to be implied, that this Bash- kali was the author of the Samhitas; and Rathantara, of the Ni- rukta only :

T^n^nfrll f«f^w ^ jprg% ^g*Ni*i ii

resulting sense is: "Now, another, Sakapuni, made a triad of Samhitas, and made, likewise, a glossary, for a fourth work." The fact that the forementioned lection, with its awkwardly introduced 'now, another,' is the more ordinary one, lends considerable support to Professor Wilson's suggestion, that the text is here depraved.

* Bad readings are: Vaitalaki, Vaitaliki, Taluki, and Paitalaki; each in one manuscript.

f All my MSS. here give ^^faiT' • ^ne °f Professor Wilson's has

wr^K^^TT* (sic)-

l Such is, here, the prevailing lection : but T^fYfT^i occurs, also.

§ In the original, this passage precedes that quoted just above.

TWtfTT* *s the reading here, in all my five MSS., and so in every one of Professor Wilson's.

Rathantara is, without question, corrupted from Rathitara. As "JfT^i- ^jfiH^^TlcHj > the reading of every one of ray MSS.,— see note f, above— is an all but impossible compound name, and as the' person intended is called, elsewhere in the Vdyu-purcb'ia, Rathitara simply, we must read '■JTr^lWl' T^tTT-5 'Sakapuni, that is to say, Rathitara.' Sakapuni thus comes out a patronymic of Sakapima,-a fact hitherto unnoticed, I believe. See Panini, IV., I., 95. In two of the three passages adduced, above,

48 VISHNU PURANA.

and Balaka;* and a fourth, (thence named) Nirukta-

Hovvever this may be, his being the author of the Nirukta identifies him with Sakapurni, and makes it likely, that the two names should come in juxtaposition, in our text, as well as in the Vayu. It must be admitted, however, that there are some rather inexplicable repetitions in the part of the Vayu where this account occurs, although two copies agree in the reading. That a portion of the Vedas goes by the name of Rathantaraf we have seen (Vol. I., p. 84); but, as far as is yet known, the name is confined to different prayers or hymns of the Uhya Gana of the Sama-veda. The text of the Vishnu also admits of a different explanation regarding the work of Sakapurni; and, in- stead of a threefold division of the original, the passage may mean, that he composed a third Samhita. t So Mr. Colebrooke says : " the Vishnu purdna omits them [the Sakhas of Aswalayana

from the Vdyu-purdna, we find, similarly, mention of 'Bashkali, Bha- radwaja', i. e., sprung from Bharadwaja.

We are, then, to understand, that one and the same person is refer- red to in the Brihaddevatd, where it speaks of Sakapuiii and of Rathi- tara. See Indische Studien, Vol. I., p. 105.

Of the exceedingly rare work just named there is a MS. in the Bodleian Library, wittingly misrepresented, in Dr. Aufrecht's Catalogue, as the gift of Mr. William Walker.

* Instead of this, the Bhdgavata-purdria, XII., VI., 58, says, that Ja- tukarnya, disciple of Sakalya, digested a Samhild and a Nirukta, and gave them to his disciples, Balaka, Paija, Vaitala, and Viraja. The com- mentator explains that he divided his Samhild into three.

One Jatiikarnya succeeded, as a teacher, Yaska. Brihad-dranyaka Upanishad, II., VI., 3; IV., VI., 3.

f For the passage so called, see Vol. II., p. 343; supplementary note on p. 295, 1. 9, ibid.

t TJf^tUf^ir&i , tne reading of all my MSS., and also, apparently, of all seen by the Translator, can mean, in good Sanskrit, only ' three Samhilds\- not 'third Sa>iihitd\ It would be interesting to know whether Colebrooke was acquainted with a different lection; as he very rarely trips in a matter of grammar. See Pauini, V., II., 43.

BOOK III., CHAP. IV. 49

kfit, had the glossary.1* In this way branch sprang from branch. f Another: Bashkali2 § composed three

and San kh ay an a], and intimates, that Sakapiirni, a pupil of In- drapramati, gave the third varied edition from this teacher. ''| The Vayu, however, is clear in ascribing three Sariihitas, or Sakhas, to Sakapiirni.

1 In the Vayu, the four pupils of Sakapiirni are called Ke- nava, If Dalaki, ** Satabalaka, and Naigama.

2 This Bashkali may either he, according to the commen- tator, f f the pupil of Paila, — who, in addition to the four Samhi-

* ?FTcr tm*rfw^*?T^ ?r^T*?f?f: i

As the commentary observes, some MSS. begin the second line of this stanza with ^g^f f^WfraTTT I

^ The original, unsupplemeuted by the commentary, does not discrimi- nate this Bashkali from the one before mentioned:

See note ft in this page.

§ We read, in the Bhdgavaia-purdna, XII., VI., 59:

Bashkala had before been mentioned ; and the Bashkali here spoken of is said, by Sridbara, to have been his son: «{ \ Ufif^n | XJ'qi'^'^J ^J- ^^P^T *T^ I It is stated, in this stanza, that Bashkali compiled a Samhitd, called Valakhilya, from all the aforesaid Sdkhds; and that Ba- layani (sic), Bhajya, and Kasara accepted it, — or read it, according to the commentator's gloss on <^n, namely, 7nTT<^$» I "^T^lfT^nT'. I

|| Miscellaneous Essays, Vol. I., p. 15.

% Two MSS. have Kaijava.

** One MS. has Dwalaki; and two, Vamana. Two, again, seem to intend Uddalaki. Uddalaka, son of Aruna, is a well-known Vaidik per- sonage.

ff The commentary remarks: ^T^f^t tnlY^: • ^<T^H *ffi?~

crre^ T^^^ i * warrfarcr: *ff <rr: wrrrc; i ^htt t^

III. 4

50 VISHNU PUR AN A.

other Samhitas, which he taught to his disciples, Ka- layani, G-argya, * and Kathajava/f These are they by whom the principal divisions of the Rich have been promulgated. 2+

tas previously noticed, compiled three others; or he may be another Bashkali, a fellow-pupil of Sakapurhi. The Vayu makes him a disciple of Satyasri, the fellow-pupil of Sakalya and Ra- thantara, and adds the name or title Bharadwaja. §

1 In the Vayu, they are called Nandayaniya, Pannagari, || and Arjava.

3 Both the Vishnu and Vayu Puranas omit two other prin- cipal divisions of the Rich, those of Aswalayana and Sankha- yana (or the Kaushitaki). Asiatic Researches, Vol. VIII., p. 375. IF There is no specification of the aggregate number of Samhitas of the Rich, in our text, or in the Vayu; but they describe eighteen, including the Nirukta; or, as Mr. Colebrooke states,

other words, Bashkali, disciple of Paila, first redacted four Samhitas, and then three others. But there was a different Bashkali, Sakalya's fellow- student; and his disciples were Kalayani and the rest.

We are left to ascertain on what authority seven Samhitas are im- posed on a single Bashkali.

* Son of Balaka, mentioned a little before. See the Kaushitaki- brdhmana Upanishad, IV., 1 .

t One of my MSS. exhibits Ajava, which looks like a mere misscript of the Vdyu-purdnd's Arjava.

X TJsri ^rspTT: iftirr: tfffcrr t: ireffrcn: i

"These, by whom the Santhitds have been promulgated, were denomi- nated Bahwrichas."

Bahwricba is a general name for a teacher of the Rigveda.

§ See the second and third extracts from the Vdyu-purdna at p. 46, note 2, supra.

|| In two MSS., Pannagani.

U Or Colebrooke's Miscellaneous Essays, Vol. I., p. 15.

BOOK III., CHAP. IV. 51

sixteen (Asiatic Researches, Vol. VIII., p. 374*); that is, omitting the two portions of the original as divided by Paila. The Kurma Puraria states the number at twenty-one ;f but treatises on the study of the Vedas reduce the Sakhas of the Rich to five. 1

* Or Colebrooke's Miscellaneous Essays, Vol. I., p. 14. f But it does not name them.

X The Sakalas, Bashkalas, Aswalayanas, Sankhayanas, and Mancluka- yanas. So says the Charana-vyiiha.

CHAPTER V.

Divisions of the Yajur-veda. Story of Yajnavalkya: forced to give up what he has learned: picked up by others, forming the Taittiriya-yajus. Yajnavalkya worships the sun, who communicates to him the Vajasaneyi-yajus.

PARASARA. — Of the tree of the Yajur-veda there are twenty- seven branches, which Vaisampayana, the pupil of Vyasa, compiled, and taught to (as many) disciples.1 Amongst these, Yajnavalkya, the

1 The Vayu divides these into three classes, containing, each, nine, and discriminated as northern, middle and eastern:

^Nn *n*^rTO in^lT%^ f8rf*TOT: I

Of these the chiefs were, severally, Syamayani, Aruni , and Analavi (or Alambi*). With some inconsistency, however, the same authority states, that Vaisampayana composed, and gave to his disciples, eighty-six Samhitas.f

* My MSS. have this reading, f The Vdyu-purdna declares:

*TS?ftfrI^ ^TTfiT ^fflfTT *l^f ^pu: II

xr^^r^ nfrarwt ^rr^fWt *TfTcPn: h

*w^cr %tt t fwr ^t: iTOTf<faT: i fwr 5*^3 % ifrwT S*t sfiu?nm *w ii

Then follows the line quoted above, and the names of the disciples, Syamayani, &c.

These verses are thus edited, from Professor Wilson's MSS., in Dr. Aufrecht's Catalogue, &c, p. 55; aud my five copies of the Ydyu-jjurdna are of no help towards mending them into something probable. The passage, as it stands, is, in part, ungrammatical and unintelligible; and it would be venturesome to guess at its full meaning, in its unamended state.

BOOK III., CHAP. V. 53

son of Brahmarata,* was distinguished for piety and obedience to his preceptor.

It had been formerly agreed, by the Munis, that any one of them who, at a certain time, did not join an assembly held on mount Mem should incur the guilt of killing a Brahman within a period of seven nights. l Vaisampayana alone failed to keep the appointment, and, consequently, killed, by an accidental kick with his foot, the child of his sister. He then addressed his scholars, and desired them to perform the penance expiatory of Brahmanicide, on his behalf. Without any hesitation,^ Yajnavalkya refused, and said: "How shall I engage in penance with these miserable and inefficient Brahmans?"* On which, his Guru, being- incensed, commanded him to relinquish all that he had learned from him. "You speak contemptuously," he observed, "of these young Brahmans: but of what use is a disciple who disobeys my commands?" "I spoke," replied Yajnavalkya, "in perfect faith :§ but,

1 The parallel passage in the Vayu rather implies, that the agreement was to meet within seven nights:

* One MS. has Devarata; and so reads the Bhdgavata-purana, XII., VI., 64. Devarata would be a violent synonym of Brahmarata. More- over, Daivarati— patronymic of Devarata-is a name of Janaka, Yajna- valkya's patron.

f These words should end the preceding sentence. The original runs:

X He says: 'I will perform this sacred office'-. ^"f^Sf £ Taf*T^ s{7[*\ I § Bhaktau, "out of devotion to thee."

54 VISHNU PURANA.

as to what I have read from you, I have had enough: it is no more than this — " (acting as if he would eject it from his stomach); when he brought up the texts of the Yajus, in substance stained with blood. He then departed. The other scholars of Vaisampayana, trans- forming themselves to partridges (Tittiri), picked up the texts which he had disgorged, and which, from that circumstance, were called Taittiriya;1 and the dis- ciples were called the Charaka professors* of the Ya-

1 Also called the Black Yajus. No notice of this legend, as Mr. Colebrooke observes (Asiatic Researches, Vol. VIII., p. 376 f), occurs in the Veda itself; and the term Taittiriya is more rationally accounted for in the Anukramahi, or Index, of the Black Yajus. It is there said, that Vaisampa- yana taught it to Yaska, who taught it to Tittiri, who, also, became a teacher; whence the term Taittiriya: for a gram- matical rule explains it to mean, 'The Taittiriyas are those who read what was said or repeated by Tittiri : ' ffTf^rf^WT ^tWWt^m I tfflftaT: I Panini, IV., III., 102. The legend, then, appears to be nothing more than a Paurahik invention, suggested by the equivocal sense of Tittiri, a proper name , or a partridge, t Much of the mythos of the Hindus, and, obviously, of that of the Greeks and Romans , originates in this source. It was not confined, at least amongst the former, to the case that Creuzer specifies, — " Telle ou telle expression cessa d'etre comprise, et Ton inventa des mythes pour eclaircir ces malenten- dus," — but was wilfully perpetrated, even where the word was understood, when it afforded a favourable opportunity for a fable. It may be suspected, in the present instance, that the legend is posterior, not only to the Veda, but to the grammatical rule; or it would have furnished Panini with a different etymology.

" Charakddhwaryu. + Or Miscellaneous Essays, Vol. I., p. 16.

+ Compare Professor Max Miiller's History of Ancient Sanskrit Lite- rature, p. 174, note.

BOOK III., CHAP. V. 55

jus, from Charana, ('going through' or 'performing' the expiatory rites enjoined by their master). lw

Yajnavalkya, who was perfect in ascetic practices, f addressed himself strenuously to the sun, being anxious to recover possession of the texts of the Yajus. "Glory to the Sun," he exclaimed, "the gate of libera- tion, the fountain of bright radiance, the triple source of splendour, as the Rig-, the Yajur-, and the Sama- vedas! Glory to him, who, as fire and the moon, is one with the cause of the universe: to the sun, that is charged with radiant heat, and with the Sushumna + ray, (by which the moon is fed with light): to him who is one with the notion of time, and all its divisions of hours, minutes, and seconds : § to him who is to be

4 This is another specimen of the sort of Paronomasia ex- plained in the preceding note. The Charakas are the students of a Sakha so denominated from its teacher Charaka. (Asiatic Re- searches, Vol. VIII., p. 377 1|). So, again, Pahini,IV., III., 107: 'The readers of that which is said by Charaka are Charakas : ' ^"^cfi»T iftW ^"^cfiTI 1 Charaka has no necessary connexion with Char, 'to go.' The Vayu states, they were also called Chatakas, from Chat (^Z), 'to divide;' because they shared amongst them their master's guilt. ' Those pupils of Vaisampayana were called Chatakas by whom the crime of Brahmanicide was shared ; and Charakas, from its departure:'

* See the Translator's third note on Book IV., Chapter XXI.

f Prdndydma. It is correctly rendered "suppression of breath", in Vol. II., p. 89.

* See Vol. II., p. 297, note * .

See Vol. I., p. 47.

|| Or 'Colebrooke's Miscellaneous Essays, Vol. I., p. 17.

56 VISHNU PURANA.

meditated upon as the (visible) form of Vishnu, as the impersonation of the mystic Om:* to him who nour- ishes the troops of the gods, having filled the moon with his rays: who feeds the Pitris with nectar and ambrosia, f and who nourishes mankind with rain; who pours down, or absorbs, the waters, in the time of the rains, of cold, and of heat! + Glory be to Brahma, § the sun, in the form of the three seasons: || him wTho alone is the dispeller of the darkness of this earth, of which he is the sovereign lord! To the god who is clad in the raiment of purity be adoration ! Glory to the sun, until whose rising, man is incapable of devout acts, and water does not purify; and, touched by whose rays, the world is fitted for religious rites : to him who is the centre and source of purification!! Glory to Savitri, to Surya, to Bhaskara, to Vivaswat, to Aditya, to the first-born of gods or demons.** I adore the eye

* In the original, paramdkshara, "the supreme syllable. " f Sudhdmrita. See Vol. II., p. 300, note * .

§ Vedhas, in the original. || Kdla.

** "Or demons" represents ddi, 'etc.1 ■j-f The halves of this stanza are here transposed, if my MSS. are" correct.

BOOK III., CHAP. V. 57

of the universe, borne in a golden car, whose banners scatter ambrosia."*

Thus eulogized by Yajnavalkya, the sun, in the form of a horse, (appeared to him, and) said: "Demand what you desire." To which the sage, having pro- strated himself before the lord of clay, replied: "Give me a knowledge of those texts of the Yajus with which (even) my preceptor is unacquainted." Accordingly, the sun imparted to him the texts of the Yajus called Ayatayama (unstudied), which were unknown to Vai- sampayana: and, because these were revealed by the sun, in the form of a horse, the Brahmans who study this portion of the Yajus are called Vajins (horses).f Fifteen branches of this school sprang from Kahwa and other pupils of Yajnavalkya.1

1 The Vayu names the fifteen teachers of these schools, Kariwa, Vaidheya, Salin, Madhyandina , Sapeyin,+ Vidagdha, Uddalin,§ Tamrayarii, || Vatsya, Galava, IF Saisiri,** Atavya,ff Parna, Viraria, ++ and Saihparayaria, §§ who were the founders of no fewer than 101 branches of the Vajasaneyi, or White Yajus. Mr. Colebrooke specifies several of these, as the Jabalas, Baudba- yanas, Tapaniyas, &c. Asiatic Researches, Vol. VIII., p. 376.||||

* Yajnavalkya's hyinn will be found in the Bhdgavata-purdna, XII., VI., 67-72.

f See, for a translation of nearly the whole of this chapter, Yajna- valkya's hymn excepted, Original Sanskrit Texts, Part III., pp. 32, 33. X Two of my MSS. have Sapemin, a reading of no value. § This, as I judge from all my MSS., is an error for Uddala. [| Similarly, this seems an oversight for Tamrayana. If Golava is a variant. ** All my MSS. have Saishiri.

tt At'evin is the most common reading; but At'avin and At'avin, also, are found. ++ Viranin is in all my MSS.

§§ The lection of four MSS. is ^JTJ"^T^l!J \ , 'and Parayana.' Illl Or Miscellaneous Essays, Vol. I., p. 17.

CHAPTER VI.

Divisions of the Sama-veda: of the Atharva-veda. Four Paurariik Sambitas. Names of the eighteen Puraiias. Branches of know- ledge. Classes of Rishis.

YOU shall now hear, Maitreya, how Jaimini, the pupil of Vyasa, divided the branches of the Sama-veda. The son of Jaimini was Sumantu; and his son was Sukarman; who, both, studied the same Samhita under Jaimini1. The latter* composed the Sahasra Samhita (or compilation of a thousand hymns, &c), which he taught to two disciples, Hiranyanabha, — also named Kausalyaf (or, of Kosala),— and Paushyinji2.+ Fifteen disciples (of the latter) were the authors of as many Samhitas: they were called the northern chanters of

1 The Vayu makes Sukarman the grandson of Sumantu; his son being called Sunwat. §

2 Some copies read Paushpinji. The Vayu agrees with our text, but alludes to a legend of Sukarman having first taught a thousand disciples; but they were, all, killed by Indra, for reading on an unlawful day, or one when sacred study is prohibited.

* Sukarman, namely.

| One of my MSS. has Kaisilya. The Vdyu-purdna reads Kausilya, which looks less likely than Kausalya to be correct.

% All my MSS. have Paushpinji. Paushyinji, a reading of no account, occurs in some copies of the Vayu-purdna. The Bhdgavata-purdna— see p. 59, note », infra, — has Paushpanji, a patronymic of Pushpanja. The meaning of Paushpinji is not evident ; but it is, probably, the origi- nal name.

§ See p. 60, note ||, infra.

BOOK in., CHAP. VI. 59

the Saman.* As many more, also, the disciples of

^SHfiTT ft ^ rTf^zf? smffcT TfTR<ft II

tfT^^T^TTn^w: ^rffffT tffwtTw: i *jft<TT%sfa ^^r% trfWt: irnwnRTT: u

The corresponding passage of the Bhdgavata-purdna,—Xll., VI., 76-78,— runs thus:

*TTf^ ^fffcfT^ ^% Wf^l ffrfr f^f: II f^wrre: ^fhr^n ^farftra f^fw: I ftpsft ^r^f^rw ^T^t wwfrfw: it

Tft*iT35srr^r«r4r*f|^Tfa cfiff^rsn^rrerr^ 11

Sridhara explains this to mean, that Hiraiiyanabha, Paushpanji, and Avantya had, between them, live hundred disciples, first called northern, and, some of them, in time, eastern.

It seems possible that the name Avantya grew out of a misreading of IdvatyaK,— which some of my MSS. corrupt into tdvantyaK,- and the suggestion of Kausalya; both which words stand only two lines apart, in the verses quoted from the Vishnu-purdna. Avantya does not appear in the Vdyu-purdna, an older work than either the Vishnu or the Bhd- gavata :

^rernrcu *ftf^flr: ^wrif <j ^f^rrr: i % *n*n<O^J*n*TRrr: fwr: xftfrnf^-r: ^t: ii TTfTTf^ *rw ^frfw: ^ffwrnTt ^ *fahn*t, i ftp^T ffwrrora iapn% HT^rerwrr: n

Here, distinctly, Paushpinji is said to have taught half a thousand Sariihitds; and his disciples were called northerners: Hiraiiyanabha had five hundred Sai'nhitds; and his disciples were known as easterlings.

Sridhara tries to harmonize with the text he is editing that of the Vishnu-purdna; quoting from it, in place of the fourth verse adduced above:

^Nn: *rr**n: fwrens ^w ^rr ^prr: i

The reading cf^ is seen, at once, to be incomparably better than

60 VISHNU PUR ANA.

Hiranyanabha, were termed the eastern chanters of the Saman, founding an equal number of schools. Lokakshi,* Kuthumi,f Kushidin,+ and Langali were the pupils of Paushyinji; and by them and their disciples many other branches were formed: whilst another scholar of Hiranyanabha, named Kriti,§ taught twenty- four Samhitas to (as many) pupils; and by them, again, was the Sama-veda divided into numerous branches.1 II

1 The Vayu specifies many more names than the Vishnu; but the list is rather confused. Amongst the descendants of those named in the text, Rayahaniya (or Ranayaniya), the son of Lokakshi, is the author of a Samhita still extant; Saumitri, his son, was the author of three Samhitas: Parasara, the son of Kuthumi, compiled and taught six Samhitas : and Saligotra, a son

7TWT ! ; and ' five hundred ', as the Vdyu-purdna shows, has to displace "fifteen". By the ordinary text, only thirty Samhitas are disposed of, out of the thousand. Both these better lections are in a single one of my thirteen copies of the Vishnu-pur ana; but the commentary adopts, uninquiringly, and without demur, what are now made out to be cor- ruptions.

* Three MSS. have Laugakshi; one has Laukakshi. The former of these readings seems to be the best of all.

f Scarcely worthy of mention are the variants Kuthami and Kusumi.

+ This is the prevailing lection; while three MSS. have Kusidin; two, Kusidi; two, Kuchidi; one, Kusadi. The Vdyu-purdna seems to give Kusiti, in some MSS.; in others, Kusin.

§ Two MSS. exhibit Kfita; and this, according to the copies of it known to me, is the name, in the Vdyu-purdna.

|| The history of the transmission of the Sdmaveda is briefly told as follows, in the Bhdgavata-purdna, XII., VI., 75 — 80. Jaimini had a son, Sumantu, whose son was Sunwat; and to each of them he gave a Samhita. Sukarman, another disciple of Jaimini, divided the Sdma- veda into a thousand parts. His disciples were Hiranyanabha, Paush- panji, and Avantya; and their disciples were, in all, five hundred.

BOOK III., CHAP. VI. 61

I will now give you an account of the Samhitas of the Atharva-veda. The illustrious Muni Sumantu taught this Veda to his pupil Kabandha, who made it twofold, and communicated the two portions to Deva- darsa* and to Pathya. The disciples of Devadarsa were Maudga,f Brahmabali, Saulkayani,! and Pippala-

of Langali, established, also, six schools. § Kriti was of royal descent:

He and Paushyinji were the two most eminent teachers of the Sama-veda.

Paushpanji's disciples, to-wit, Laugakshi, Maugali, Kulya, Kusida, and Kukshi, received, each, a hundred Samhitas ; Hiraiiyanabha's disciple, Ki'ita, twenty-four; and Avantya's disciples, the rest.

We are not told who, or how many, these last were. They must have taken four hundred and seventy-six Samhitas, to make up the thousand into which the Sdmaveda was partitioned by Sukarman.

* The Vdyu-purdna has Vedasparsa. Sridhara, commenting on the Bhdgavata-purdna, XII., VII., 1, quotes a portion of our text, aud reads Vedadarsa.

t One MS. has Maunda. The name, in the Vdyu-purdna, is Moda.

+ One MS. has Saulkyayani.

§ I do not find that Rauayaniya is called son of Lokakshi : he seems to have been only his disciple. Nor is Saumitri represented as son of Rauayaniya; and no writings are credited to him. Ranayaniyi-son of Raiiayaniya-and he are merely stated to have been conversant with the Sdmaveda. The Sanskrit runs:

Again, instead of "Parasara, the son of Kuthumi," I meet with Para- sarya Kauthuma and with Kauthuma Parasarya, which perhaps intend Parasarya, son of Kuthumi. Once more, the kinship of Langali and Salihotra,— a better reading than Saligotra— is left unspecified; and each of them, we are told, published six Samhitas-.

As to this line, at least, my MSS. of the Vdyu-purdna must differ from those which were consulted by Professor Wilson.

62 VISHNU PURANA.

da.* Pathya had three pupils, Jajali, Kumudadi,f and Saunaka; and by all these were separate branches instituted. Saunaka, having divided his Samhita into two, gave one to Babhru, and the other to Saindhava- yana; and from them sprang two schools, the Saindha- vas and the Munjakesas. 1 + The principal subjects of difference § in the Samhitas of the Atharva-veda

1 According to the commentator, Munjakesa is another name for Babhru; but the Vayu seems to consider him as the pupil of Saindhava: but the text is corrupt:

f*re"t *J^TCTRT fam ^TCT f^TT fll : 1 1|

* Pishpalada, though occurring in five of my MSS., and in some copies of the Vdyu-purdna, can be nothing but a clerical error.

■f Kumudahi is the reading of two MSS.; Kumudari, of one.

t The account of the Atharvaveda given in the Bhdgavala-purdiia, XII., VII., 1 — 3, is, in substance, this. Suinantu had two disciples, Pathya and Vedadarsa. The disciples of the latter were Saulkayani, Brahma- bali Modosha, and Paippalayani; and those of the former were Ku- muda, Sunaka, and Jajali. Sunaka had two disciples, Babhru -son of Angiras, — and Saindhavayana; and these were succeeded by the Sa- varnyas and others.

I have availed myself of Sankaras supplementations, here and in note 1| in p. 60, supra.

One MS. has, for Modosha, Modasha; another, Mediya. All my MSS., and likewise the printed editions, have the ungrammatical Pippalayani, which I have corrected to Paippalayani. The Bhdgavata-kathd-sangraha gives, in my incorrect copies of it, Saunakayani, Brahmabali, Maudga- ladi, and Pippalayani, as the disciples of Vedadarsa.

§ "Subjects of difference" is the rendering of vikalpakdK, 'divisions.' || Just before this line we read, almost in the words of the Vishnu- purdna, as follows:

It is now patent why the Translator pronounced the text corrupt. Saindhavayana and Saindhava cannot denominate the same teacher. The former must have been a descendant of the latter.

BOOK III., CHAP. VI. 63

are the live Kalpas (or ceremonials): the Nakshatra Kalpa, (or rules for worshipping the planets); the Vaitana (Kalpa), (or rules for oblations, according to the Vedas generally); the Samhita (Kalpa), (or rules for sacrifices, according to different schools); the Angi- rasa (Kalpa), (incantations and prayers for the de- struction of foes and the like) ; and the Santi Kalpa, (or prayers for averting evil).1*

Accomplished in the purport of the Puranas, Vyasa compiled a Pauranik Samhita, consisting of historical and legendary traditions, prayers and hymns, and sacred chronology. 2f He had a distinguished disciple,

1 The Vayu has an enumeration of the verses contained in the different Vedas; but it is very indistinctly given, in many respects, especially as regards the Yajus. The Rich is said to comprise 8,600 Richas: the Yajus, as originally compiled by Vyasa, 12,000; of which the Vajasaneyi contains 1,900 Richas and 7,600 Brahmanas ; the Charaka portion contains 6,026 stanzas ; and, consequently , the whole exceeds 12,000 verses. The stanzas of the Saman are said to be 8,014 ; and those of the Atharvan, 5,980. Mr. Colebrooke* states the verses of the whole Yajus to be 1,987; of the Satapatha§ Brahmaria of the same Veda, 7,624* and, of the Atharvan, 6,015.

2 Or, of stories (Akhyanas) and minor stories or tales (Upa-

* i^-srafr %^~re 7 •HtfrnTf crt^r ^ i %^T^*nfw"R7T -HftcTRi f^3rarr: 11

The Translator consulted, for his intercalative explanations, those of the commentary; and this understands, by the second and third kalpas, the Brahmanas of the Atharvaveda, and its mantras.

+ Miscellaneous Essays, Vol. I., pp. 54, 60, 89.

§ "Salapalka" was, of course, an error of the press, in the first edition.

64 VISHNU PURANA.

Siita, also termed Romaharshana; and to him the great Muni communicated the Puranas. Siita had six schol- ars, Sumati, Agnivarchas, Mitrayu* Samsapayana,f Akritabrana, t (who is also called Kasyapa§), and Sa- varrii.l! The three last composed three fundamental

kbyanas); of portions dedicated to some particular divinity, as the

* One MS. has, here and below, Mitrayu, a reading which is seen in some copies of the Vdyu-purdna, as well.

f In one MS. is Saiiisapayani.

X One MS. has Kritabrana: but the reading is, perhaps, to be rejected. Akritabrana, however, renders the line which it begins hypermetrical:

What is conclusive, — if the MRS. are not corrupt,— the Vdyu-purdna has the line

It is proved hereby, moreover, that Akritabrana sprang from Kas'yapa. Sumati is here called descendant of Atri, too.

For the reading Kiitavrata, see note || in this page.

§ In the Sanskrit, Kasyapa is not named here, but iu the following sentence, which the translation abridges.

|| "Six persons received the Puranas from Vyasa, and were his pupils. Their names are Suta, Lomaharsha, Sumati, Maitreya, Siiiisapayana, and Suvarni." The Translator thus renders a passage from the Ayni-purdna, in the Journal of the Asiatic Society of Bengal, Yol. I., p. 84. Compare Professor Wilson's Essays, Analytical, Critical, &c, Vol. I., p. 88.

Burnouf— in his edition of the BhdgaVata-purdna, Vol. I., Preface, pp. XXXIX., XL.— quotes the original of the passage thus rendered, and translates and annotates it, as follows:

f *?tlrgTfa^#rg f*rrg: *rrapn*i*T: ii

Triw*wi<*i^: gTTWTwf <J *ff <rr: ii wTWTf.fr stwtt> wfrfw ^re ^ i

*Tf"HJTT% ^T^ fW^T^ft ftr: f^m: II

"Lomaharchana le Siita, apres avoir recu de Vyasa les Puranas et le reste, eut six disciples, savoir: Sumati, Agnivartchas, Mitrayu,

BOOK III., CHAP. VI. 65

Samhitas; and Romaharsharia himself compiled a Siva-gita, Bhagavad-gita, &c. ; and accounts of the periods

Qamcapayana, Kritavrata et Savanii. Caiiicapayana et les autres firent des collections des Puraiias. Les Puraiias, dont le Brahma est le pre- mier, sont au nombre de dix-huit ; c'est la science meme qui n'est autre que Hari. En effet, dans le grand Parana nomme YAgneya, Hari existe sous la forme de la science.'

"M. Wilson * * » * a cite ce texte qu'il regarde comme remarquable en ce qui touche a la question de l'origine des Puraiias. Mais soit qu'il ait eu sous les yeux un texte different du notre, soit que quelque faute d'inipression se soit glissee dans son travail, il fait deux personnages de Suta et de Lomaharchaiia, et il ne nomme pas Kritavrata. Au lieu de Qdmgapdyana, que donne egalement le Vaichiiava, M. Wilson lit Simsapdyana, comme le Bhagavata, et Mditreya au lieu du Mitrayu ou Mitrayu du Vaichiiava. Ces differences viennent probablement de l'inattention des copistes qui ont compile les index dont s'est servi M. Wilson pour ses analyses; quelle qu'en soit d'ailleurs la cause, je crois plus sur de ni'en tenir au texte que j'ai sous les yeux, que de faire deux personnages de Suta et de Lomaharchana. Mais je dois en meme temps remarquer le peu d'accord qui se trouve entre les trois autorites originales dont je rapporte le temoignage, le Bhagavata, le Vaichiiava et TAgneya. Les noms de Trayyaruni et de Hdrita, donnes par le Bhagavata, ne reparaissent plus dans le Vaichiiava ni dans l'Ag- neya; d'autre part, le Sumati, YAgnivartchas et le Mitrayu de ces deux derniers ouvrages ne se trouvent pas dans le Bhagavata. La liste de ce dernier Puraiia contient d'ailleurs un vice radical, qui consiste a faire deux personnages de Kacyapa (qu'il faut lire, comme je vais le dire plus bas, Kacyapa), et d'Akritavraiia. Quaud on pourra comparer un plus grand nombre de textes indiens, et surtout de commentaires, peut-etre resoudra-t-on ces difficultes, comme on peut le faire en ce qui touche Akfitavraria, qu'un commentateur nous apprend avoir ete surnom- me Kdgyapa, a cause sans doute de la famille a laquelle il appartenait; ainsi, le nom de Trayyaruni, qui est patronymique, cache probablement le nom propre de Sumati ou d'Agnivartchas. Trayyaruni rappelle le Trayyaruna qui figure, selon Colebrooke, parmi les rois auteurs de quelques hymnes du Rigveda (Miscell. Essays, t. L, p. 23); et Hdrita est le nom d'un sage, auteur d'un Dharmacastra qui est quelquefois cite par Kulluka Bhaft'a, dans son Commentaire sur Manu", etc.

For Tryariuia, the real Vaidik name, see p. 3G, note f, supra; for Atreya, the patronymic of Sumati, p 64, note +, supra. According to

III. 5

66 VISHNU PURANA.

fourth, called Romaharshanika;* the substance of which four Samhitas is collected into this (Vishnu Pur an a), f

The first of all the Purahas is entitled the Brahma. Those who are acquainted with the Purahas enumerate eighteen, or, the Brahma, Padma, Vaishnava,t Saiva,

called Kalpas , as the Brahma Kalpa, Varaha Kalpa, &c. §

the Vdyu-purdna, Bharadwaja is Agnivarchas's patronymic; Vasisht'ha, Mitrayu's; and Sauniadatti, Savariii's.

The originators of the Puraiias are thus enumerated in the Bhdgavata- purdna, XII., VII., 5 :

So read, all but consentaneously, live MSS. which I have examined. One of them has Akritavrata, for Akritabrai'ia; and one has -like the Bhdgavata-kathd-sangraha-S\msa\)a.yana, for Vaisawpayana. Saiiisapayani is the name, in the Vdyu-purdna.

"Kasyapa was compiler of a Sainhitd; and so was Savanii, and so Saiiisapayana : and the Romaharshanika was another Sainhitd, the root of the three just specified"

The Vdyu-purdna says the same, in effect.

f The original of this paragraph, the scholia on it, and a translation of both, will be found in Burnoufs edition of the Bhdgavata-purdna, Vol. I., Preface, pp. XXXVII.— XXXIX.

* From the commentary. f^SJTtjTTW ^ KTf^^rfipt l*f^[- EOTf^faSTTf^faWS^ ^f T^t^ 3TTWR% I We learn, from this, that the Vishnu-purdna has been variously reputed as con- sisting of ten thousand stanzas, of eight thousand, and of six thousand. The scholiast accepts the most moderate estimate. It is a great reduction from twenty-three thousand. See Vol. I., Preface, p. XXXIV., note 2, extract from the Matsya-purdna.

§ Most of this note is taken from the commentary, which remarks as

follows : ^wRrf^fa: *w STrcmfW ^%i *n* Tfa w i *re f ^r^a^sre hi$hi<shm<* ^rn i ^ftcitw «*V5M4jMHsHR

BOOK III., CHAP. VI. 67

Bhagavata, Naradfya, Markandeya, Agneya, Bha- vishyat, Brahma Vaivarta, Lainga, Varaha, Skanda, Vamana, Kaurma, Matsya, Graruda, Brahmahda. The creation of the world, and its successive reproductions, the genealogies (of the patriarchs and kings), the periods of the Manus, and the transactions of the (royal) dynasties, are narrated in all these Puranas.* This Purana which I have repeated to you, Maitreya, is called the Vaishriava, and is next, in the series, to the Padma; and in every part of it, in its narratives of primary and subsidiary creation, of families, and of periods, the mighty Vishnu is declared, in this Purana1. The four Vedas, the (six) Angas (or subsidiary por- tions of the Vedas), (viz., Siksha, rules of reciting the prayers, the accents and tones to be observed; Kalpa, ritual; Vyakarana, grammar; Nirukta, glossarial com- ment; Ohhandas, metre; and Jyotisha, astronomy), with Mimamsa (theology), Nyaya (logic), Dharma (the institutes of law), and the Puranas, constitute the fourteen (principal) branches of knowledge: or (they are considered as) eighteen, (with the addition of these four), the Ayur-veda, (medical science, as taught by Dhanwantari), Dhanur-veda, (the science of ar- chery or arms, taught by Bhrigu), Gandharva-(veda), (or the drama, and the arts of music, dancing, &c, of

1 For remarks upon this enumeration, see Introduction, f

* See Vol. I., Preface, p. VII., note 1 ; and the supplementary anno- tation thereon, in p. 199, ibid. See, further, the note at the end of the present chapter.

f Vol. I., Preface, pp. XXIII. et seg.

5*

68 VISHNU PURANA.

which the Muni Bharata was the author), and the Artha Sastra, (or science of government, as laid down first by Brihaspati).*

There are three kinds of Rishis (or inspired sages) : royal Rishis, (or princes who have adopted a life of devotion, as Viswamitra), divine Rishis, (or sages who are demigods also, as Narada), and Brahman Rishis, (or sages who are the sons of Brahma, or Brahman s, as Vasishtha and others). ]f

1 A similar enumeration is given in the Vayu, with some ad- ditions. Rishi is derived from Rish, 'to go to', or 'approach.' The Brahmarshis, it is said, are descendants of the five patriarchs who were the founders of races or Gotras of Brahmans; or, Kas- yapa, Vasishtha, Bhrigu, Angiras, and Atri. The Devarshis are Nara and Narayaiia, the sons of Dharma;+ the Valikhilyas, § who sprang fromKratu;j| Kardama, the son ofPulaha; Kubera, the son of Pulastyal; Achala, the son of Fratyusha;** Parvata and Narada, the sons of Kasyapa. Rajarshis are Ikshwaku and other

* The definitions and other particulars enclosed within parentheses, in this and the following paragraph, are borrowed from the commen- tary.

f On these, and other descriptions of Rishis, see Original Sanskrit Texts, Part I., p. 109, note 11.

X See Vol. I., p. Ill, note 1.

§ Such is the more ordinary spelling, in MSS. known to me. For the Valikhilyas, see the Mahdbhdrata, Adi-parvan, Chapters XXX., XXXI. I am not aware that these pigmies had anything to do with the portion of Veda called Valakhilya. See p. 49, note §, supra.

|| See Vol. I., p. 155.

% The original, as will be seen in the next page, has Paulastya; and this does not necessarily signify "son of Pulastya": but it does so, there. Kubera was Pulastya's grandson, and son of Visravas, according to the Bhdgavata-purdna, IV., I., 36, 37. See Vol. I., p. 154, note 2.

** See Vol. II., p. 23.

BOOK III., CHAP. VI. 69

I have, thus, described to you the branches of the Vedas, and their subdivisions; the persons by whom they were made; and the reason why they were made (or, the limited capacities of mankind). The same branches are instituted in the different Manwantaras.* The (primitive) Veda,f that of the progenitor of all things, t is eternal : these (branches) are but its modifi- cations (or Vikalpas). §

princes. The Brahmarshis dwell in the sphere of Brahma; the Devarshis, in the region of the gods; and the Rajarshis, in the heaven of Indra. II

f Sruti, in the Sanskrit.

X Prdjdpatyd, 'derived from Prajapati'.

§ See Original Sanskrit Texts, Part III., p. 11.

|| The passage of the Vdyu-purdria is as follows:

cmv% ^fa%s <r*rr *prrwftf^j u

\pferre g^r^r^r ^<fr^ y^^^i ^ i insrw wrer^r wto rT*rr g*r: n ^pN: fnlm ^TOcrwfa*?TW i

^cpff \myft <J TT^TTT^WTf ^ II

TrWsRrr: w^t: Jpn: ^f^r. yaw^T <J i ^t^N TfN^si: KeyM^i^: ^pr: 11

*rrct w (??) *nfr ^ *nfr ^5^n: i

TTTT T^l«*l iTTOTTT ifaT TTW^T^ ^ II

70 VISHNU PURANA.

I have, thus, related to you, Maitreya, the circum- stances, relating to the Vedas, which you desired to hear. Of what else do you wish to be informed?1

1 No notice is taken, here, of a curious legend which is given in the Mahabharata, in the Gada Parvan. * It is there said, that, during a great drought, the Brahmans, engrossed by the care of subsistence, neglected the study of the sacred books, and the Vedas were lost. The Rishi Saraswata, alone, being fed with fish by his mother Saraswati, the personified river so named, kept up his studies, and preserved the Hindu scriptures. At the end of the famine, the Brahmans repaired to him, to be taught; aud sixty thousand disciples again acquired a knowledge of the Vedas from Saraswata. This legend appears to indicate the revi- val, or, more probably, the introduction, of the Hindu ritual by the race of Brahmans, or the people, called Saraswata: for, ac- cording to the Hindu geographers, it was the name of a nation, as it still is the appellation of a class of Brahmans who chiefly inhabit the Punjab. (Asiatic Researches, Vol. VII., p. 219; f Vol. VIII., pp. 338, 341.) The Saraswata Brahmans are met with in many parts of India, and are, usually, fair-complexioned, tall, and handsome men. They are classed, in the Jati malas, or popular lists of castes , amongst the five Gauda Brahmans , and are divi-

The Translator omitted mention of the sons of Prabhasa, here classed among the Devarshis, but not named. Prabhasa was father of Viswa- karman. See Vol. II., p. 24.

Further, the Rajarshis are said to be Aidas, Aikshwakas, and Nabha- gas,— kings sprung from Manu, Vena (??), and Ida.

* Or Qaddyuddha-parvan. It concludes the Salya-parvan, beginning with its thirty-third chapter.

f Or Colebrooke's Miscellaneous Essays, Vol. II., p. 22.

BOOK III., CHAP. VI. 71

ded into ten tribes. They are said, also, to be, especially, the Pu- robitas or family-priests of the Kshattriya or military castes t; — (see the Jati mala, printed in Price's Hindee and Hindoostanee Selections, Vol. I., p, 280) — circumstances in harmony with the purport of the legend, and confirmatory of the Saraswatas of the Punjab having been prominent agents in the establishment of the Hindu religion in India. The holy land of the Hindus, or the primary seat, perhaps, of Brahmanism, has, for one of its boun- daries, the Saraswati river. See Vol. II., p. 142, note 4.

Note referred to at p. 67, supra.

Burnouf, in his edition of the Bhdgavata-purdna , Vol. I., Preface, pp. XLIV. — LI., dwells at length on the definition of the term Purdria. After citing, from the Sabdakalpadruma, a passage of the Brahmavai- varta-purdna, where the topics of a Puraiia are said to be ten, he trans- lates an extract from the Bhdgavata-purdna, — XII., VII., 8-19, — in which these topics are enumerated almost in the same manner. Sub- joined is his translation, with the original prefixed.

^rcft ^WT«jyfTri tot tgTTrrsra: n ^rfa*N%f?f[ grnsf <Ttl^t faf : i ^r?qgf^r w^r^i ^^T^^^I^T II ■*Rrra cTforfmT^ ^ rJfM ^ eft & m I

jW'Sf ftdwiifitoi. q wm m«i : i

f^nffs^ ^WTITft ^ftWT^TW ^TT^T** II

mrr #t ^wt tr ^T*mrt^T*rrfq m ii W^FTRfrrTfT f^^^n^i *pt i

fd4tl^fWl S5*^ wm ff*r: ii *r*sj*n: *t«j%t T^g^t *t^tt: i tret's wn^TT^ ^: jtfif**p5nt 11

72 VISHNU PURANA.

"Ecoute, 6 Brahrnane (dit Suta a Qaunaka), en y appliquant ton in- telligence, la definition d'un Puraiia, telle que l'ont donnee les Brah- marchis, d'accord avec les diverses ecoles des Vedas. La creation de cet univers et la creation distincte, 1' existence , la conservation, les intervalles [de chaque Manu], la genealogie, l'histoire des families pos- terieures, la destruction, la cause, la delivrance: voila ce que les savants reconnaissent pour un Puraiia, ouvrage qui a dix caracteres particuliers. D'autres, distinguant les Puranas en grands et en petits, disent qu'un [petit] Puraiia a cinq caracteres. On entend par Sarga, creation, l'ori- gine du principe dit de l'lntelligence, qui vient du niouvement des qualites qui appartiennent a la Nature, celle du principe de la Per- sonnalite qui est triple et qui sort de l'lntelligence, celle des mole- cules subtiles, celle des sens et des elements grossiers. On entend par Visarga, creation distincte, l'association de tous ces principes fecondes par Purucha association qui leur rappelle leur ancienne activite; il en resulte tout ce qui se meut coinnie ce qui ne se meut pas, de meme qu'un gerrne sort d'un autre germe. Par Vritti, existence, on entend que les etres servent a l'existence les uns des autres, ceux qui ne se meuvent pas, a celle de ceux qui se meuvent; mais les moyens qu'a l'homme de soutenir son existence sont, par une suite de sa nature propre, volontaires ou necessaires. La Rakchd ou conservation de l'univers, c'est Taction d'Atchyuta (Vichiiu) qui descend, a chaque Yuga, dans des formes d'animaux, d'hommes, de Richis, de Devas, pour aneantir les ennemis du triple Veda. Par Manvantara, intervalle de chaque Manu, on entend une epoque ou se trouvent les six especes d' etres suivantes: un Manu, des Devas, des fils de Manu, des chefs de Suras, des Richis, des incarnations partielles de Hari (Vichiiu). Par Vampa, genealogie, on entend la succession des rois, nes de Brahma, pendant les trois parties de la duree; et par Vamfdnutcharila, histoire des families posterieures , on entend la conduite de ceux qui ont per- petue les families de ces rois. Les chantres inspires nomment Samsthd, destruction, la dissolution de cet univers qui est de quatre sortes, savoir; Naimittika, Prakritika, Nitya et Atyantika, et qui resulte de sa nature propre. Par Hetu, cause de la creation et des autres etats de l'univers, on entend Tame individualisee qui accomplit des actes sous l'influence de l'Avidya (l'lgnorance). Cette cause, quelques-uns Tappellent le prin- cipe [intelligent] qui s'endort [au temps de la destruction de l'univers

BOOK IH., CHAP. VI. 73

au sein de l'&tre supreme] ; d'autres, le principe [materiel] non devel- oppe. On entend par Apdfraya, delivrance, Brahma auquel il appar- tient d'etre present et absent tout a la fois, pendant que s'accomplissent les fonctions de la vie, de la veille, du sommeil et du sommeil profond, fonctions qui sont l'oeuvre de MayS."

This passage, and that from the Brahmavaivarta-purdria, before ad- verted to, are of interest, as evincing the comparatively recent date of those compositions; only five constitutive and characteristic topics of a Purana being recognized by so late writers as the commentators on the Amara-kosa. See Vol. I., Preface, p. VII., where the commentators on Amarasiihha are inadvertently identified, in respect of their views touching the subject-matters of a Purana, with the vocabularist himself.

CHAPTER VII.

By what means men are exempted from the authority of Yama, as narrated, by Bhishma, to Nakula. Dialogue between Yama and one of his attendants. Worshippers of Vishnu not subject to Yama. How they are to be known.

MAITREYA.— You have, indeed, related to me, most excellent Brahman, all that I asked of you. But I am desirous to hear one thing which you have not touched on. This universe, composed of seven zones, with its seven subterrestrial regions, and seven spheres, — this whole egg of Brahma, — is everywhere swarming with living creatures, large or small, with smaller and small- est, and larger and largest; so that there is not the eighth part of an inch in which they do not abound. Now, all these are captives in the chains of acts, and, at the end of their existence, become slaves to the power of Yama, by whom they are sentenced to pain- ful punishments. Released from these inflictions, they are again born in the condition of gods, men, or the like; and, thus, living beings, as the Sastras apprise us, perpetually revolve. Now, the question I have to ask, and which you are so well able to answer, is, by what acts men may free themselves from subjection to Yama.

Parasara. — This question, excellent Muni, was once asked, by Nakula,1 of his grandfather Bhishma;

1 Nakula is one of the Paridava princes, and, consequently, grand-nephew, not grandson, of Bhishma: he is great grandson of Parasara; and it is rather an anomaly for the latter to cite a conversation in which Nakula formerly bore a part.

BOOK III., CHAP. vir. 75

and I will repeat to you the reply made by the latter.

Bhishma said to the prince: "There formerly came, on a visit to me, a friend of mine, a Brahman, from the Kalinga country, who told me that he had once pro- posed this question to a holy Muni who retained the recollection of his former births, and by whom what was and what will be was accurately told. Being importuned by me, who placed implicit faith in his words, to repeat what that pious personage had im- parted to him, he, at last, communicated it to me ; and what he related I have never met with elsewhere.

"Having, then, on one occasion, put to him the same question which you have asked, the Kalinga Brahman recalled the story that had been told him by the Muni, — the great mystery that had been revealed to him by the pious sage who remembered his former existence, — a dialogue that occurred between Yama and one of his ministers.

"Yama, beholding one of his servants with his noose in his hand, whispered to him, and said: 'Keep clear of the worshippers of Madhusudana. I am the lord of all men, the Vaishnavas excepted. I was appointed, by Brahma,* who is reverenced by all the immortals, to restrain mankind, and regulate the consequences of good and evil in the universe. But he who obeys Hari, as his spiritual guide, is here independent of me; for Vishnu is of power to govern and control me. As gold is one sub-

Dhatfi, in the Sanskrit.

76 VISHNU PURANA.

stance, still, however diversified as bracelets, tiaras,* or ear-rings, so Hari is one and the same, although modified in the forms of gods, animals, and man. As the drops of water, raised, by wind, from the earth, sink into the earth again, when the wind subsides, so the varieties of gods, men, and animals, which have been detached by the agitation f of the qualities, are reunited, when that disturbance cea- ses, with the eternal. He who, through holy knowledge, diligently adores the lotos-foot of that Hari, who is reverenced by the gods, is released from all the bonds of sin; and you must avoid him, as you would avoid fire fed with oil'

"Having heard these injunctions of Yama, the mes- senger addressed the lord of righteousness, and said: 'Tell me, master, how am I to distinguish the wor- shipper of Hari, who is the protector of all beings ?' Yama replied: 'You are to consider the worshipper of Vishnu him who never deviates from the duties pre- scribed to his caste; who looks with equal indifference upon friend or enemy; who takes nothing (that is not his own), nor injures any being. Know that person of unblemished mind to be a worshipper of Vishnu. Know him to be a devout worshipper of Hari, who has placed Janardana in his pure mind, which has been freed from fascination, and whose soul is unde- fined by the soil of the Kali age. Know that excellent man to be a worshipper of Vishnu, who, looking upon gold in secret, holds that which is another's wealth

* Mukut'a.

t Kalusha, 'feculence'.

BOOK III., CHAP. VII. 77

but as grass, and devotes all his thoughts to the lord. Pure is he as a mountain of clear crystal: for how can Vishnu abide in the hearts of men with malice, and envy, and other evil passions? The glowing heat of fire abides not in a cluster of the cooling rays of the moon. He who lives pure in thought, free from malice, contented, leading a holy life, feeling tenderness for all creatures, speaking wisely and kindly, humble and sincere, has Vasudeva ever present in his heart. As the young Sala-tree, by its beauty, declares the excel- lence of the juices which it has imbibed from the earth, so, when the eternal has taken up his abode in the bosom of any one, that man is lovely amidst the beings of this world. Depart, my servant, quickly from those men whose sins have been dispersed by moral and religious merit, * whose minds are daily dedicated to the imperceptible deity,* and who are exempt from pride, uncharitableness, and

1 Or Yama and Niyama. The duties intended by these terms are variously enumerated. The commentator on the text specifies, under the first head, absence of violence or cruelty to other be- ings (Ahimsa), truth (Satya), honesty (Asteya), chastity (Brali- macharya), and disinterestedness, or non-acceptance of gifts (Apar- rigraha). Under Niyama are comprehended purity (Saucha), contentment (Santosha), devotion f (Tapas), study of the Vedas (Swadhyaya), and adoration of the supreme (Iswara- prahidhana).

* "Imperceptible deity" here renders achyuta, on which term see Vol. I., p. 15, note 3. t Rather, 'mortification'.

78 VISHNU PUIIANA.

malice. In the heart in which the divine Hari, who is without beginning or end, abides, armed with a sword, a shell, and a mace, sin cannot remain; for it cannot coexist with that which destroys it: as darkness can- not continue in the world, when the sun is shining. The eternal makes not his abode in the heart of that man who covets another's wealth, who injures living creatures, who speaks harshness and untruth, who is proud of his iniquity, and whose mind is evil. Janar- dana occupies not his thoughts who envies another's prosperity, who calumniates the virtuous, who never sacrifices, nor bestows gifts upon the pious, who is blinded by the property of darkness. That vile wretch is no worshipper of Vishnu, who, through avarice, is unkind to his nearest friends and relations, to his wife, children, parents, and dependants. The brute-like man whose thoughts are evil, who is addicted to un- righteous acts, who ever seeks the society of the wicked, and suffers no day to pass without the perpe- tration of crime, is no worshipper of Vasudeva. Do you proceed afar off from those in whose hearts Ananta is enshrined; from him whose sanctified un- derstanding conceives the supreme male and ruler, Vasudeva, as one with his votary and with all this world. Avoid those holy persons who are constantly invoking the lotos-eyed Vasudeva, Vishnu, the sup- porter of the earth, the immortal wielder of the discus and the shell, the asylum of the world. Come not into the sight of him in whose heart the imperishable* soul resides; for he is defended from my power by the

* Avyaya. See Vol. I., p. 17., note «

BOOK III., CHAP. VII. 79

discus of his deity: he is designed for another world, (for the heaven of Vishnu).'

"'Such,' said theKalinga Brahman, 'were the instruc- tions communicated by the deity of justice, the son of the Sun, to his servants, as they were repeated, to me, by that holy personage, and as I have related them to you, chief of the house of Kuru' (Bhishma). So, also, Nakula, I have faithfully communicated to you all I heard from my pious friend, when he came, from his country of Kalinga, to visit me. I have, thus, explained to you, as was fitting, that there is no protection, in the ocean of the world, except Vishnu; and that the servants and ministers of Yama, the king of the dead himself, and his tortures, are, all, unavailing against one who places his reliance on that divinity."*

I have, thus, resumed Parasara, related to you what you wished to hear, and what was said by the son of Vivaswat.1 What else do you wish to hear?

1 Or Vaivaswata. This section is called the Yama gita.

* Kesava, in the original.

CHAPTER VIII.

How Vishnu is to be worshipped, as related, by Aurva, to Sagara. Duties of the four castes, severally and in common: also in time of distress.

MAITREYA. — Inform me, venerable teacher, how the supreme deity, the lord of the universe, Vishnu, is worshipped by those who are desirous of overcoming the world; and what advantages are reaped, by men assiduous in his adoration, from the propitiated Govinda.

Parasara. — The question you have asked was formerly put, by Sagara, to Aurva.1 I will repeat to you his reply.

1 Sagara, as we shall see,* was a king of the solar race. Aurva was a sage, the grandson of Bhrigu.f When the sons

* Book IV., Chapter III. (

f "Iu the Mahdbhdrata, Adi-parvan, verse 2610, » * * we have the parentage of Aurva thus specified: 'Arushi, the daughter of Manu, was the wife of this sage [Chyavana, son of Bhrigu]: the illustrious Aurva was born of her, having separated his mother's thigh.' In the Harivam- sa, verse 145G, he seems to be identified with Richika, father of Jama- dagni; Richika being Aurva, or the son of Urva," &c. Original Sans- krit Texts, Part I., pp. 172, 173.

Subjoined are the originals of the passages here referred to:

^PNfaraf *r*R^^ fowr *f rem 11

Mahdbhdrata.

Harivam&a. The name of the father of Jamadagni should, then, be read Urva,— not Kuru, nor Uru, nor Kusa, as at p. 16, note t, &c, supra.

BOOK III., CHAP. VIII. 81

Sagara, having bowed down before Aurva, the

of king Kfitavirya persecuted and slew the children of Bhrigu, to recover the wealth which their father had lavished upon them, they destroyed even the children in the womb. One of the women of the race of Bhrigu, in order to preserve her embryo, secreted it in her thigh (Uru), whence the child, on his birth, was named Aurva. From his wrath proceeded a flame, that threatened to destroy the world; but, at the persuasion of his ancestors, he cast it into the ocean, where it abode, with the face of a horse. Aurva was, afterwards, religious preceptor to Sagara, and bestowed upon him the Agneyastra,* or fiery weapon, with

* The Translator — in Professor Johnson's Selections from the Mahdbhd- rata, pp. 1, 2, — thus annotates on SI. 5107 of the Adi-parvan: "Agneyastra, 'the weapon of fire',— a kind of fire-arms. Fiery arms or rockets were, possibly, employed by the Hindus in remote antiquity, as well as in recent times; whence came the notion of certain mysterious weapons framed of the elements, and to be wielded only by deities and demigods. These make a great figure in the battle-scenes of the Mahabharata and Ramayana, and, to readers who are not Hindus, spoil descriptions which would, else, be not without spirit. For a further account of these weapons, see Translation of the Uttara Rama Charitra."

The further account here spoken of is found in Professor Wilson's Specimens of the Hindu Theatre, Vol. L, p. 297, second edition. "These weapons are of a very unintelligible character. Some of them are, occa- sionally, wielded as missiles; but, in general, they appear to be mys- tical powers exercised by the individual,- such as those of paralysing an enemy, or locking his senses fast in sleep, or bringing down storm and rain and fire from heaven. In the usual strain of the Hindu my- thology, they are supposed to assume celestial shapes, endowed with human faculties, and, in this capacity, are alluded to in the text. The list of them, one hundred, is given in the first book of the Ramayana; and there, also, they are described as embodied, and address Rama, say- ing: 'Command us, 0 Raghava, of mighty arm. Here we are, 0 chief of men: command us. What shall we do for thee?' The son of Raghu replied: 'Depart, all of you, and, in time of necessity, when called to mind, render me assistance. They then circumambulated Rama, and, having said so be it, received permission to depart, and went whence they came.' The Ramayana calls them, also, the sons of Krisaiwa, and the

III. 6

82 VISHNU PURANA.

descendant of Bhrigu, asked him what were the best

which he conquered the tribes of barbarians who had in-

sonsofJaya andVijaya, the daughters of Prajapati. (Rdmdyaiia, Book I., Sections 20, 26, and 42.)"

For the armiform progeny of Krisaswa, see the present work, Vol. II. p. 29, text and note 2.

Mention is made of a similar mysterious weapon, in the Bhdgavata- purdna, I., VII., 18 — 32. The text and Burnoufs translation here follow-

cT*rrccRf * f^^r jtj-

^^T WW^TTt %T ^TT^^TW f^fTm^: II

^^finrcjw *rf^r *^$ ff^r^nff rr: i

"RTWT^rf^^^T f*P*j fW**TW^ f II

ir^r m^rr *t? Twrfr ^wttt^w^t i *r tpt wN*fto^r *rr*rr*frff cr%rro: i

^T^TT ^T*T*WTTR"R«JWRT*T ^"RTIT^ II

^r^t^tr- i

i W^MfTH f^rf^^f Tnspr<*y!«iH • ^w^r^ ^^^ifts^McMqi ii

^^t H*rc?rT jftir ^t^jt : *?rftTfT i

WfTW xrfx;^?T WT^f WTWTO *^§ II

BOOK III., CHAP. VIII. 83

means of pleasing Vishnu, and what would be the

vaded his patrimonial possessions. Mahabharata, Adi Par-

^ITTTTT: u^rr: ^v *rfa<i<**<*mcT n

*T<t ^ TT^T^ ^fTTT^'fr ¥$*{ II

"Mais l'assassin des enfants de Draupadi, qui avait mis pied a terre, trouble a la vue d'Ardjuna qui accourait de loin sur son char, s'enfuit pour sauver sa vie, de toute la rapidite de sa course, comnie le soleil reculant de crainte devant Rudra (Civa).

" Voyant que ses chevaux fatigues le laissaient sans ressource, le fils du Brahmane songea, pour sauver sa vie, au javelot nornme Brahmaeiras (Tete de Brahma).

"Alors, dirigeant sa pensee sur cet objet, et s'etant plonge dans l'eau, il lanca le javelot, quoiqu'il ignorat le moyen de le retenir, s'il venait a mettre en danger les etres vivants.

"II en sortit un feu indomptable qui enveloppait tout le ciel; alors prevoyant le danger qui menacait les creatures, Ardjuna dit a Vichiiu:

"Kfichna! Krichria au bras puissant! toi qui donnes la securite a ceux qui te sont devoues! tu es le seul qui puisses delivrer du monde les creatures qui y sont consumees.

"Oui, tu es le Seigneur supreme, Purucha, ce premier etre, superieur a la Nature, qui se degageant de Maya, par l'energie de sa pensee, sub- siste absolu en lui-meme.

"C'est toi-meme qui, par ta puissance, etablis sous la forme de la loi et des autres avantages ce qui donne le salut au monde des creatures, dont intelligence est troublee par Maya.

"De meme, cette incarnation [sous laquelle tu te manifestes a mes yeux] , tu Tas revetue pour te charger du fardeau de la terre, et pour offrir un perpetuel sujet de meditations a ceux qui te connaissent et dont la pensee n'a pas d'autre objet que toi.

"Dieu des Devas! j'ignore quelle est cette merveille et quelle en est la cause ; de tous cotes s'avance a ma rencontre un feu dont l'ardeur est intolerable.

"Bhagavat dit: Tu le connais; c'est le javelot de Brahma que le fils de Droiia veut t'opposer; mais lui-meme ignore le moyen de le retenir, au moment ou il va detruire les etres.

"Certes, aucun autre javelot quel qu'il soit n'est capable de le dornp-

84 VISHNU PUR ANA.

consequence of obtaining his favour. Aurva replied: "He who pleases Vishnu obtains all terrestrial enjoy- ments; heaven, and a place in heaven; and what is best of all, final liberation:* whatever he wishes, and to whatever extent, whether much or little, he receives it, when Achyuta is content with him. In what manner his favour is to be secured, that, also, I will, 0 king, impart to you, agreeably to your desire. The supreme Vishnu is propitiated by a man who observes

van,f Dana Dharma Parvan; Hari Varnsa. t

ter; mais puisque tu en connais le secret, aneantis, avec uu feu sem- blable, le feu de ce javelot dechaine.

"Suta dit:

"A ces mots, Phalguna (Ardjuna), redoutable aux guerriers ennemis, portant de l'eau a ses levres et tournant antour de Krichna, opposa le javelot de Brahma au javelot de Brahma.

"Les feux de ces deux javelots, avec les fleches dont ils etaient en- toures, s'etant confondus l'un dans l'autre, comme le soleil et le feu [au temps de la destruction des mondes], angmenterent de violence, en- veloppant la terre, le ciel et l'atmosphere.

"En voyant l'immense eclat de ces javelots des deux guerriers, qui portaient l'incendie dans les trois mondes, toutes les creatures, consu- mees par le feu, crurent que le jour de rembrasement de l'univers etait arrive.

"Ardjuna remarquant la detresse des creatures, le danger des trois mondes et Tintention du fils de Vasudeva, retint les deux javelots."

In stanzas 10 — 16 of the chapter following that just quoted from, the brahnaiiras is again introduced, with other fire-tipped darts.

It has been thought worth while to give the preceding passage at length, since it shows, quite as clearly as any other that I have met with, the sort of fiery weapon known to the Hindus of old times.

An interesting and learned disquisition on ancient and oriental fire- arms will be found in Sir Henry M. Elliot's Bibliographical Index to the Historians of Muhammedan India, Vol. I., Note H, — pp. 340-375.

* This expression here translates nirvana.

t In $1. 6340, the brahmdstra is named.

+ The brahmah'ras is spoken of in si. 1344.

BOOK in., CHAP. VIII. 85

the institutions of caste, order, and purificatory prac- tices: no other path is the way to please him. He who offers sacrifices sacrifices to him; he who murmurs prayer prays to him; he who injures living creatures injures him: for Hari is all beings. Janardana, there- fore, is propitiated by him who is attentive to estab- lished observances, and follows the duties prescribed for his caste. The Brahman, the Kshattriya, the Vaisya, and the Sudra, who attends to the rules enjoined his caste,* best worships Vishnu. Kesava is most pleased with him who does good to others; who never utters abuse, calumny, or untruth; f who never covets an- other's wife or another's wealth, and who bears ill-will towards none; who neither beats nor slays any animate or inanimate thing ; who is ever diligent in the service of the gods, of the Brahmans, and of his spiritual pre- ceptor; who is always desirous of the welfare of all creatures, of his children, and of his own soul; in whose pure heart no pleasure is derived from the im- perfections of love and hatred. The man, 0 monarch, who conforms to the duties enjoined, by scriptural authority, for every caste and condition of life is he who best worships Vishnu: there is no other mode." Aurva having thus spoken, Sagara said to him: "Tell me, then, venerable Brahman, what are the duties of caste and condition : x I am desirous of know-

1 Most of the Purarias — especially the Kurma, Padma, Va- niana, Agni, and Garuda, — contain chapters, or sections, more or

Dharma, in the original.

86 VISHNU PURANA.

ing them." To which Aurva answered and said: "Attentively listen to the duties which I shall describe, as those, severally, of the Brahman, the Kshattriya, the Vaisya,* and the Sudra. The Brahman should make gifts, should worship the gods with sacrifices, should be assiduous in studying the Vedas, should perform ablutions and libations with water, and should preserve the sacred flame. For the sake of subsistence, he may offer sacrifices on behalf of others, and may instruct them in the Sastras; and he may accept pre- sents, of a liberal description, in a becoming manner (or, from respectable persons, and at an appropriate season). He must ever seek to promote the good of others, and do evil unto none; for the best riches of a Brahman are universal benevolence. He should look upon the jewels of another person as if they were pebbles, and should, at proper periods, procre- ate offspring by his wife. These are the duties of a Brahman.

"The man of the warrior-tribe should cheerfully

less in detail, upon the moral and ceremonial duties of the Hin- dus; and a considerable portion of the Mahabharata, especially in the Moksha Dharma Parvan, is devoted to the same subject. No other Paurariik work, however, contains a series of chapters exactly analogous to those which follow, and which contain a compendious and systematic description of the Acharas, or per- sonal and social obligations of the Hindus. The tenour of the whole is conformable to the Institutes of Manu; and many pas- sages are the same.

The Sanskrit has the shorter form, Vis.

BOOK III., CHAP. VIII. 87

give presents to Brahmans, perform various sacrifices, and study the scriptures. His especial sources of maintenance are arms and the protection of the earth. The guardianship of the earth is, indeed, his especial province. By the discharge of this duty a king attains his objects, and realizes a share of the merit of all sa- crificial rites. By intimidating the bad, and cherishing the good, the monarch who maintains the discipline of the different castes secures whatever region he desires.

"Brahma, the great parent of creation,* gave to the Vaisya the occupations of commerce and agriculture, and the feeding of flocks and herds, f for his means of livelihood: and sacred study, sacrifice, and donation are, also, his duties, as is the observance of fixed and occasional rites.

"Attendance upon the three regenerate castes is the province of the Sudra; and by that he is to sub- sist, or by the profits of trade, or the earnings of me- chanical labour. He is, also, to make gifts; and he may offer the sacrifices in which food is presented, as well as obsequial offerings.1

1 The Pakayajna, J or sacrifice in which food is offered, im- plies either the worship of the Vis wade vas, the rites of hospi- tality, or occasional oblations, on building a house, the birth of a child, or any occasion of rejoicing. It is to be understood, how- ever, that this injunction intends his performing these ceremonies through the agency of a Brahman; as a Sudra cannot repeat the

* Loka-pitdmaha.

■\ Pdiupdlya.

X Vide infra, p. 110, note §; and p. 112, note §.

88 VISHNU PURANA.

"Besides these, their respective obligations, there are duties equally incumbent upon all the four castes* These are : the acquisition of property, for the support of their families; cohabitation with their wives, for the sake of progeny; tenderness towards all creatures, patience, humility, truth, purity, contentment, decency of deco-

Mantras, or prayers, that accompany them: and it might be a question how far he might be present; for he ought not even to hear such prayers repeated. The performance of funeral rites involves some personal share; and the Siidra must present the cakes : but it must be done without Mantras ; as the Mitakshara : f 'This rite (the presentation of cakes) must be performed by the Sudras, without formulae, on the twelfth day:' ^TsTTUM+^fT- (SfTrT^I*! *1 *r=l Ml ^I^Sjf^" | The Vayu Puraiia directs the perfor- mance of the five great sacrifices by Sudras, only omitting the Mantras :

^rrft ***** nt?T *nw*f*n: i

It may be suspected, that the Purarias relaxed, in some degree, from the original rigour; for it may be inferred, that the great ceremonies were altogether withheld from Sudras in the time of Manu, who declares, that none have any right or part (Adhikara) in his code, except those who perform rites with Mantras, — or the three regenerate castes (II., 16+), — and denounces, as heinous sins, teaching the Vedas to Sudras, performing sacrifices for them, or

This comes, iu the original, immediately after the stanza quoted in note *, p. 90.

t On the Ydjnavalkya-smriti, I., 255.

X WNrTf^k*i*(Mi««0 TrNr^tf^Tfr frfa: i

"For him -whose rites, from fecundation to the cemetary, are enjoined to be performed with mantras, a title to read this testra is to be re- cognized,— not for any one besides,"

BOOK III., CHAP. VIII. 89

ration, gentleness of speech, friendliness; and freedom from envy and repining, from avarice, and from de- taking gifts from them: X., 109, 110, 111.* Yajnavalkya,f how- ever, allows them to perform five great rites with the Namas- kara, or the simple salutation:

which Gotama confirms. + Some restrict the sense of Mantra, also, to the prayers of the Vedas, and allow the Siidras to use those of the Puranas; as Sulapahi: «f "cj^ tcj (vjcfiTTt ^5*"^ fa^ffi XT^T%^f\RrrT« I And tne Tithi Tattwa is cited, in the Sudra Kamalakara,§ as allowing them any Mantras except those of the Vedas: tf^dWr^TTC ^^Tf^fiTT: I

^nfrtTW'fr ^nwrrarnit: wan i

HfTT^f^Trf <J W$ft <TOfN ^ II

"Among these three acts, done against rule, namely, accepting gifts, assisting to sacrifice, and teaching the Veda, the accepting of gifts is especially base in this world, and, in the -world to come, is, to a Brahman, matter of condemnation:

"For that the acts of assisting to sacrifice and teaching the Veda always have reference to the initiated; whereas the act of accepting gifts has reference even to the Siidra, most low of birth.

" The sin committed in wrongfully assisting to sacrifice or in wrongfully teaching the Veda is expiated by oblations in the form of silent prayer; but that consequent on illegally accepting gifts, by relinquishment of what is given and by mortification."

Medhatithi, at variance with Kulluka, but more concinnously, reads the second stanza as above. On the beginning of the third he says: 5fq«T jftir*T ^ MIMJJMfTT fW"TWffT I in this interpretation of japa- homa I have not followed him.

t I., 121.

* <4f«W{ft£T3 «nTWTTt Tn3K I Gotama is thus cited by Svilaparii.

§ This is the popular title of the Sudra-dharma-tattwa , by Kama-

90 VISHNU PUR ANA.

traction. These, also, are the duties of every condition of life.*

"In times of distress, the peculiar functions of the castes may be modified, as you shall hear.f A Brah- man may follow the occupations of a Kshattriya, or a Vaisya; the Kshattriya* may adopt those of the Vais- ya; and the Vaisya, those of the Kshattriya. § But these two last should never descend to the functions of the Sudra, if it be possible to avoid them1; and, if

1 This last clause reconciles what would, else, appear to be an incompatibility with Manu, who permits the Vaisya, in time

lakara Bhat't'a. The passages which the Translator refers to Siilapani and to the Tithi-tattwa occur there in these -words, according to two manuscripts, with which agrees the Bombay edition of Saka 1783, fol. 7 b:

W^ %fafflft *T^ Tlpf \W% tf^fft f{^\ f^TTO I ^TT-

Siilapani's own words, in his Dipakalikd, a commentary on the Ydr jnavalkya-smriti, are: «mt=hHm 3T^W «T %f^%«T ^nTTtW%T I

Kamalakara considers them as based on the enunciation of the Padma- purdna which he adduces. It is a broken fragment of the Pauraiiik stanza which the Translator gives as the words of Siilapani.

* t^wf t rim fT^rrW it^t i

^tw ^ *T*rRn *njT*rf ^fw *jwt: ii t jjuiKduim^+ffc fwr<fl «i i fwr^ij i

+ Rdjanya, in the original.

§ My MSS. contain nothing corresponding to the words "and the Vaisya, those of the Kshattriya." Witness the original:

BOOK III., CHAP. VIII. 91

that be not possible, they must, at least, shun the functions of the mixed castes. I will now, Raja, relate to you the duties of the several Asramas, or condi- tions of life."

of distress, to descend to the servile acts of a Sudra. X., 98. *

"A Vaisya who does not derive subsistence from his proper duties may occupy himself with the functions even of a Sudra; he not enga- ging in what ought not to be done: and, when possessed of a compe- tency, let him desist."

CHAPTER IX.

Duties of the religious student, householder, hermit, and mendicant.

AURVA continued. — "When the youth has been invested with the thread (of his caste), let him dili- gently prosecute the study of the Vedas, in the house of his preceptor, with an attentive spirit, and leading a life of continence. He is to wait upon his Guru, as- siduously observant of purificatory practices; and the Veda is to be acquired by him, whilst he is regular in the performance of religious rites. In the morning Sandhya, he is first to salute the sun; in the evening, fire;* and, then, to address his preceptor with respect. He must stand, when his master is standing; move, when he is walking; and sit beneath him, when he is seated: he must never sit, nor walk, nor stand, when his teacher does the reverse. When desired by him, let him read the Veda attentively, placed before his preceptor; and let him eat the food he has collected as alms, when permitted by his teacher.1 Let him bathe in water which has first been used for his pre- ceptor's ablutions ; and, every morning, bring fuel, and water, and whatsoever else may be required.

"When the scriptural studies appropriate to the

1 These directions are the same' as those prescribed by Manu, though not precisely in the same words: II., 175, et seq.

* ^5| *iw Tf^r *J5 rT^rTftf ^WTf^r: i

This seems to imply, that, alike morning and evening, he is to address the sun and fire. The commentary is here silent.

BOOK III., CHAP. IX. 93

student have been completed, and he has received dismissal from his Guru, let the regenerate man enter into the order of the householder, and, taking unto himself, with lawful ceremonies, house, wife, and wealth, discharge, to the best of his ability, the duties of his station;1 satisfying the manes with funeral cakes;* the gods, with oblations; guests, with hospita- lity; the sages, with holy study; the progenitors of mankind, f with progeny; the spirits, with the residue of oblations; + and all the world, with words of truth.2 A householder secures heaven by the faithful dis- charge of these obligations. § There are those who subsist upon alms, and lead an erratic life of self-denial, at the end of the term during which they have kept house. They wander over the world, to see the earth,

1 So Manu, III., 4, &c.

2 The great obligations, or, as Sir William Jones terms them, sacraments, — the Mahayajnas, or great sacrifices, — are, according to Manu, but five: Brahmayajna, sacred study; Pitriyajna, libations to the manes; Devayajna, burnt-offerings to the gods; Baliyajna, offerings to all creatures; and Nfiyajna, hospitality: III., 70, 71. || The Prajapatiyajna, or propagation of offspring, and Satyayajna, observance of truth, are, apparently, later additions.

* Nivdpa.

f My MSS. have Prajapati, namely, Brahma.

+ Bali-karman, 'an offering of food'.

§ uTjftfa ^tojrpq^fr f«i*i<*4s*Tf^frre: i II ^srwnH winrsr: fxnpnr^ ciwt i

See p. 40, note §, supra; and p. 112, note §, infra.

94 VISHNU PURANA.

and perform their ablutions, with rites enjoined by the Vedas, at sacred shrines,— houseless, and without food, and resting, for the night, at the dwelling at which they arrive in the evening. The householder is, to them, a constant refuge and parent:* it is his duty to give them a welcome, and to address them with kindness, and to provide them, whenever they come to his house, with a bed, a seat, and food. A guest disappointed by a householder, who turns away from his door, transfers to the latter all his own misdeeds, and bears away his religious merit. 1f In the house of a good man, contumely, arrogance, hypocrisy, repi- ning^ contradiction,§ and violence are annihilated: and the householder who fully performs this, his chief duty of hospitality, is released from every kind of bondage, and obtains the highest of stations, (after death).

"When the householder, after performing the acts incumbent on his condition, arrives at the decline of life, let him consign his wife to the care of his sons, and go, himself, to the forests. 3 Let him there subsist

1 This is, also, the doctrine of Manu : III., 100. ||

2 Manu, VI., 3, &c.

* To translate yoni.

This stanza is quoted in the Hitopadeia: Book I., si. 64. See Professor Johnson's second edition (1864), pp. 12, 13.

* Paritdpa. § Upaghdta.

BOOK III., CHAP. IX. 95

upon leaves, roots, and fruit; and suffer his hair and beard to grow, and braid the former upon his brows; and sleep upon the ground. His dress* must be made of skin, or of Kasa or Kusa grasses; and he must bathe thrice a day; and he must offer oblations to the gods and to fire, and treat all that come to him with hospitality. He must beg alms, and present food to all creatures; he must anoint himself with such ungu- ents as the woods afford; and, in his devotional exer- cises^ he must be endurant of heat and cold. The sage who diligently follows these rules, and leads the life of the hermit (or Vanaprastha), consumes, like fire, all imperfections, and conquers, for himself, the mansions of eternity.

"The fourth order of men is called that of the mendicant; the circumstances I of which it is fit, 0 king, that you should hear from me. Let the unim- passioned§ man, relinquishing all affection for wife, children, and possessions, enter the fourth order.1 Let him forego the three objects of human existence (pleasure, wealth, and virtue), whether secular or reli- gious, and, indifferent to friends, be the friend of all living beings. Let him, occupied with devotion, abstain from wrong— in act, word, or thought, —to all crea- tures, human or brute; and equally avoid attachment

1 Manu, VI., 33, &c.

* The original specifies his lower garment and bis upper, paridhdna and uttariyaka. f This expression is to render tapas. X Swarupa. § Nirdhutamatsara.

96 VISHNU PURANA.

to any. Let him reside but for one night in a village and not more than five nights, at a time, in a city; and let him so abide, that good-will, and not animo- sity, may be engendered.* Let him, for the support of existence, apply, for alms, at the houses of the three first f castes, at the time when the fires have been extinguished, and people have eaten. Let the wan- dering mendicant + call nothing his own, and suppress desire, anger, covetousness, pride, and folly. The sage who gives no cause for alarm to living beings need never apprehend any danger from them. Having deposited the sacrificial fire in his own person, the Brahman feeds the vital flame, with the butter that is collected as alms, through the altar of his mouth; and, by means of his spiritual fire, he proceeds to his own proper abode. But the twice-born man1 who seeks

1 The text uses the term Dwijati, which designates a man of the three first castes. The commentator cites various authorities, to prove that its sense should be Brahman only, who, alone, is permitted to enter the fourth order. —

•Tnr I " 'Entrance into the fourth order is never for the Kshattriya and Vaisya. Entrance into the fourth order is for Brahmans, accord- ing to Swayan'ibhu:' so says Dattatreya. 'Let the Brahman pro- ceed from his dwelling' is, also, the expression of Yama, Saih- varta, and Baudhayana.'" But this is not the general understand-

t Explanatory of the original, pratasta. I Parivrdj.

BOOK III., CHAP. IX. 97

for liberation, and is pure of heart, and whose mind is perfected by self-investigation, secures the sphere of Brahma, which is tranquil, and is as a bright flame that emits not smoke." *

ing of the law; nor was it, originally, so restricted, apparently. Manu does not so limit it.

iii.

CHAPTER X.

Ceremonies to be observed at the birth and naming of a child. Of marrying, or leading a religious life. Choice of a wife. Different modes of marrying.

SAGARA then (addressed Aurva, and) said: "You have described to me, venerable Brahman, the duties of the four orders and of the four castes. I am now desirous to hear from you the religious institutes which men should individually observe, whether they be invariable, occasional, or voluntary. Describe these to me; for all things are known, chief of Bhrigu's race, unto you." To this Aurva replied: "I will communi- cate to you, 0 king, that which you have asked, — the invariable and occasional rites which men should per- form. Do you attend.

"When a son is born, let his father perform, for him, the ceremonies proper on the birth of a child, and all other initiatory rites, as well as a Sraddha, which is a source of prosperity.* Let him feed a couple of Brahmans, seated with their faces to the east; and, according to his means, offer sacrifices to the gods and progenitors. Let him present to the manes1 balls

1 To the Nandimukhas. The Pitris, or progenitors, f are so termed, here, from words occurring in the prayer used on the occasion of a festive Sraddha. Asiatic Researches, Vol. VII., p. 270.:

* Abhyudaydtmaka .

t The Nandimukhas are a special class of manes.

X Or Colebrooke's Miscellaneous Essays, Vol. I., p. 187.

BOOK III., CHAP. X. 99

of meat mixed with curds, barley, and jujubes, with the part of his hand sacred to the gods, or with that sacred to Prajapati.1 Let a Brahman perform such a Sraddha, with all its offerings and circumambulations, on every occasion of good fortune. 2

"Next, upon the tenth day (after birth), let the father give a name to his child,— the first term of which shall be the appellation of a god; the second, of a man; as Sarman or Varman : the former being the appro- priate designation of a Brahman ; the latter, of a war- rior; whilst Gupta and Dasa are best fitted for the

1 With the Daiva tirtha, the tips of the fingers; or with the Prajapatya tirtha, the part of the hand at the root of the little finger. Manu, II., 58, 59.* The second is called, hy Manu, the Kay a tirtha, from Ka, a synonym of Prajapati.

2 The Sraddha is, commonly, an obsequial or funeral sacrifice; but it implies offerings to the progenitors of an individual and of mankind, and always forms part of a religious ceremony, on an occasion of rejoicing, or an accession of prosperity; this being termed the Abhyudaya or Viiddhi Sraddha. Asiatic Researches, Vol. VII., p. 270. f

Aud we read, in the Ydjnavalkya-smriti, I„ 18, 19:

in*n snww <ft^N f^t faargq^ci; II

f Or Colebrooke's Miscellaneous Essays, Vol. I., p. 187.

7'

100 VISHNU PURANA.

names of Vaisyas and Sudras.1 A name should not be void of meaning; it should not be indecent, nor ab- surd, nor ill-omened, nor fearful; it should consist of an even number of syllables; it should not be too long, nor too short, nor too full of long vowels, but contain a due proportion of short vowels, and be easily arti- culated.* After this and the succeeding initiatory rites,2 the purified youth is to acquire religious know- ledge, in the mode that has been described, in the dwelling of his spiritual guide.

1 So Manu, II., 30, 31, 32. f The examples given, in the com- ment, are Somasarman, Indravarman, Chandragupta, and Siva- dasa, — respectively, appropriate appellations of men of the four castes.

a Or Samskaras ; initiatory ceremonies, purificatory of the in- dividual at various stages.

Kulluka gives, as typical designations of persons of the four castes, Subhasarman , Balavarman, Vasubhuti, and Dinadasa. The endings iarman and deva for names of Brahmans, varman and trdtri for those of Kshattriyas, bhuti and datta for those of Vaisyas, and ddsa for those of Sudras, are expressly sanctioned by the stanza which he cites from the lawgiver Yama:

BOOK Iir., CHAP. X. 101

"When he has finished his studies, and given the parting donation to his preceptor, the man who wishes to lead the life of a householder must take a wife. If he does not propose to enter into the married state, he may remain, as a student, with his teacher, — first making a vow to that effect, — and employ himself in the service of his preceptor and of that preceptor's descendants ; or he may, at once, become a hermit,* or adopt the order of the religious mendicant, according to his original determination.1

"If he marry, he must select a maiden who is of a third of his age;2 one who has not too much hair, but

1 Or the vow or pledge he has taken, that he will follow, for life, the observances of the student, or ascetic; both of which are enumerated, in the Nirriaya Sindhu, as acts prohibited in the Kali age. A man is not to continue a student or Brahmacharin, i. e., a caenobite, for life; nor is he to become a mendicant, without previously passing through the order of householder. In practice, however, the prohibition is, not unfrequently, disre- garded.

2 By this is to be understood, according to the commentator, merely a young girl, but, at the same time, one not immature; for, otherwise, he observes, a man of thirty — by which age he completes his sacred studies, — would espouse a girl of but ten years of age. f According to Manu, + however, the period of reli- gious study does not terminate until thirty-six; and, in the East, a girl of twelve would be marriageable. The text of Yajnaval-

• Vaikhdnasa. This term is synonymous with vdnaprastha. Vide p. 95, supra.

f On the contrary, the commentator disallows, absolutely, even where the bridegroom is eight and forty, the marriage of a girl above ten years of age ; on the ground that, after that period, she has her catamenia, &c. &c-

t III., 1.

102 VISHNU PURANA.

is not without any; one who is not very black, or kya* has merely the word Yaviyasi, 'a very young woman.' It

* I., 52:

Vijnaneswara , Aparaditya, and Sulapani, commentators on Yajna- valkya, leave his term yaviyasi unexplained.

The following dicta on the time when a female should marry are cited, by Jimutavahana, in the Ddyabhdga; pp. 272, 273, Calcutta edition of 1829. The first extract is from the Vasisht'ha-smriti, Chapter XVII.:

<Fi: *p5RWTfr *n^RT*rm; i frref^r ^<nf«r f?rrf«r rrwf jrTcnfwsTf'TfT! ^re^;: n

"So many seasons of menstruation as overtake a maiden feeling the passion of love and sought in marriage by persons of suitable rank, even so many are the beings destroyed by both her father and her mother: this is a maxim of the law."

Pait'hinasi is alleged as declaring: ^l"RWtf|[%^ ^PTT rfR^ ^IT I ^*T ^pTtft H^fTT ct^T ^TcTT ITfcl^TrtT ^ TT^WTCTtfiT

"A damsel should be given in marriage, before her breasts swell. But, if she have menstruated [before marriage], both the giver and the taker fall to the abyss of hell; and her father, grandfather, and great-grand- father are born [insects] in ordure. Therefore she should be given in marriage while she is yet a girl."

The preceding translations are taken from the Two Treatises on the Hindu Law of Inheritance, by Colebrooke, p. 186. His earlier renderings of the passages will be found in his Digest of Hindu Law, &c, London edition, Vol. II., p. 387.

In the Panchatanira, — III., M. 213; p. 189, ed. Kosegarten, — we find the ensuing stanza:

^^j^rt ^tc^Rn ^rffaT ^r ^rarr n

Nagnikd is here vaguely said to signify a girl without breasts. This word, which Colebrooke renders by "yet a girl", is understood, by Val- labhagani, to intend a maiden of eight years. If he be right, it is a synonym of gaitri. No ordinary lexicographical authority seems to make the nagnikd more than ten : see Colebrooke's Amarakosa, sub voce. But,

BOOK III., CHAP. X. 103

yellow-complexioned, and who is not, from birth, a

is worthy of remark, here, that neither that text, nor the text of Manu, nor the interpretation of our text, authorizes the pre-

to judge from my next extract, the term appears to be, in some in- stances, as comprehensive as kanyd, 'virgin.'

In the Nirnayasindhu of Kamalakara, — Bombay edition of 1857, III. A, fol. 31 v and 32 r,— occurs the following extract, credited to the Mahdbhd- rata:

^rrfr ire% Twfa ^rat ^srrfafrT w^ n

Whence came these lines? The first two look like a mixing up, from misrecollection, of the stanza cited in p. 104, note f, infra, with the Anu- idsana-parvan, XLIV., 14, (Bombay edition), which runs thus:

"Let a man of thirty years marry, for wife, a damsel of ten years; or let a man of twenty-one years secure a damsel of seven years. " The next quotation, also, is referred to the Mahdbhdrata:

"The marriage, for all the castes, of a girl after her seventh year is commended, 0 king. Her marriage otherwise is reprobated by the law."

Of the first of the last three passages the first line is quoted,— immetri- cally, incorrectly, and, probably, from memory,— and without mention of its source, in Jagannatha Tarkapanchananas Vivddabhangdrnava. See Cole- brooke's Digest of Hindu Law, &c, London edition, Vol. III., p. 328.

Madhava says, in his commentary on the Pardsara-smriti :

sTOcft *ntTOT*rrerr ^m^T?«Tt ^wr: i

^RTCfaTTjf ^"R ^*sR?TT^PT rT^T II

This approves the selection of a girl, for matrimony, at an interval of five years from the time she was born or conceived.

An extract from the Jyotir-nibandha may be added, for its superstitious oddity :

"A maiden should not be married within her sixth year: because Soma

104 VISHNU PURANA.

cripple or deformed.* He must not marry a girl who is vicious, or unhealthy, of low origin, or labouring

sent practice of the nuptials of childi-en.f The obligation imposed upon a man, of a life of perfect continence, until he is more than thirty, is singularly Malthusian.

[the Moon ?] enjoys her for two years ; then, in like manner, a gandharva and, similarly, Fire."

She has, thus, three unhuman husbands, before she is wived by a man.

In the Ydjnavalkya-smriti, I., 71, we read:

¥t*r: ^fH ^ ^fW t**^ *pri Ptkr i

"On women Soma bestowed brilliancy; a gandharva, a pleasant voice; Fire, universal purity. Therefore are women truly pure."

The author of the Mitdkshard, in commenting on this stanza, expresses himself much to the effect of the Jyotir - nibandha. His words are:

For similar ideas, see the Panchatantra, ed. Kosegarten, pp. 188, 189.

An anonymous stanza is there given, authorizing the nuptials of a damsel

of eight years of age.

• The original has adhikdngi, "possessing superfluous limbs." f Professor Wilson must have overlooked "Manu", IX., 94:

"Let a man of thirty years wed a lovely maid of twelve; or a man of twenty-four, a maid of eight. If his virtue is being impaired, let him be expeditious."

The meaning seems to be, according to Kulluka, that, in case a young man is disposed to usurp on the rights of the married state, he should lose no time in taking a wife; provided, always, that his proficiency in scriptural knowledge is satisfactory.

In the Nirnayasindhu,s citation of the preceding stanza, gfgcfM^ , 'of sixteen years', is read for 'Snj'^'Tif I , 'of twenty-four years.' But Medhatithi and Kulluka know nothing of this lection.

It has just been evinced, that, as to the marriage of an immature girl, venerable warrant is adducible for it, beyond the pages of the Vishfiu-purdria. The point, whether this work does not constructively furnish justification of such a practice, is discussed in a note near the end of Chapter XVI. of the present Book.

BOOK IIT., CHAP. X. 105

under disease;* one who has been ill brought up; one who talks improperly; one who inherits some malady from father or mother; one who has a beard, or who is of a masculine appearance; one who speaks thick, or thin, or croaks like a raven; one who keeps her eyes shut, or has the eyes very prominent; one who has hairy legs, or thick ancles; or one who has dimples in her cheeks, when she laughs.1 Let not a wise and prudent man marry a girl of such a description: nor let a considerate man wed a girl of a harsh skin; or one with white nails; or one with red eyes, or with very fat hands and feet; or one who is a dwarf, or who is very tall; or one whose eyebrows meet, or whose teeth are far apart and resemble tusks. Let a householder marry a maiden f who is, in kin, at least five degrees remote from his mother, and seven from his father, with the ceremonies enjoined by law.2

"The forms of marriage are eight, — the Brahma, Daiva, Arsha, Prajapatya, Asura, Gandharva, Ra- kshasa, and Paisacha; which last is the worst:3 but

1 For the credit of Hindu taste, it is to be noticed, that the commentator observes, the hemistich in which this last clause occurs is not found in all copies of the text.

3 See Manu, III., 5, &c.

3 These different modes of marriage are described by Manu, III., 27, &c.

• If only as doing away with something like tautology, the reading atiroshinim, 'very irascible,' is to be preferred to atirogiaim. Just before we have arogdm, rendered "unhealthy".

t The term used hereabouts is kanyd.

106 VISHNU PURANA.

the caste to which either form has been enjoined, as lawful, by inspired sages, should avoid any other mode of taking a wife. The householder who espouses a female connected with him by similarity of religious and civil obligations, and along with her discharges the duties of his condition, derives, from such a wife, great benefits."

CHAPTER XL

Of the Sadacharas or perpetual obligations of a householder. Daily purifications, ablutions, libations, and oblations: hospi- tality: obsequial rites: ceremonies to be observed at meals, at morning and evening worship, and on going to rest.

SAGARA (again) said (to Aurva): "Relate to me, Muni, the fixed observances* of the householder, by attending to which he will never be rejected from this world or the next."

Aurva replied to him thus: "Listen, prince, to an account of those perpetual observances by adhering to which both worlds are subdued. Those who are called Sadhus (saints) are they who are free from (all) defects; and the term Sat means the same, or Sadhu. Those practices or observances (Acharasf) which they follow are, therefore, called Sadacharas, 'the institu- tions or observances of the pious.'1 The seven Rishis,

1 Sir William Jones renders Achara (^TM I O? ' ^e immemorial customs of good men'+ (Manu, II., 6); following the explanation of Kulluka Bhatta, which is much the same as that of our text:

WTIT: <**Mcl<!?h<yl l^-RTW^r: I WPgri VTf^RTWW 'Achara means the use of blankets, or bark, &c, (for dress). Sadhus are pious (or just) men.' Acharas are, in fact, all ceremonial and

* Saddchdra.

t My MSS. have dcharana.

t It is ^TT^TT« * * ^T^TT that Sir William Jones thus renders. Colebrooke expresses achara by "law", "conduct", "received usage", "established usage", "immemorial good customs", &c. &c. Medhatithi explains it by vyavahdra, 'practice'.

108 VISHNU PURANA.

the Manus, the patriarchs, are they who have enjoined and who have practised these observances. Let the wise man awake in the Muhurta of Brahma (or, in the third Muhurta,— about two hours before sunrise*), and, with a composed mind, meditate on two of the objects of life (virtue and wealth), and on topics not incompa- tible with them. Let him, also, think upon desire, as not conflicting with the other two, and, thus, contem- plate, with equal indifference, the three ends of life, for the purpose of counteracting the unseen conse- quences of good or evil acts. Let him avoid wealth and desire, if they give uneasiness to virtue; and ab- stain from virtuous or religious acts, if they involve misery, or are censured by the world.1 f Having risen,

purificatory observances, or practices, not expiatory, which are enjoined either by the Vedas or the codes of law.

1 That is, he may omit prescribed rites, if they are attended with difficulty or danger: he may forego ablutions, if they dis-

• Part of this is the commentator's explanation : WT§T *J^O I tj«Tr <T*n?*rq 'd'dl^l *J*Tff I Pitamaha is cited, in the Sabdakalpadruma, as ruling:

t ^ft<3%^NiT*ft ^^Ml^l^Ct «p I

We read, to the same effect, and almost in the same words, in the Laws of the Mdnavas, IV., 176:

This stanza Sir William Jones thus translates: "Wealth and pleasures, repugnant to law, let him shun, and even lawful acts which may cause future pain or be offensive to mankind."

Kulluka instances, as illustrative of the " lawful acts," etc., the giving away, in charity, of his entire possessions by a man on whom a large

BOOK III, CHAP. XI. 109

he must offer adoration to the sun,* and then, in the south-west f quarter, at the distance of a bow-shot or more, or any where remote from the village, + void the impurities of nature. The water that remains after washing his feet he must not§ throw away into the court-yard of the house. A wise man will never void

agree with his health; and he may omit pilgrimage to holy shrines, if the way to them is infested by robbers. f| Again, it is enjoined, in certain ceremonies, to eat meat, or drink wine: IT but these practices are generally reprehended by pious persons; and a man may, therefore, disregard the injunction.

family depends for subsistence, and the immolation of a cow on the madhyamdsMakd and other holydays. The madhyamdshfakd — sometimes called mdmsdsht'akd — falls, according to one authority, on the eighth day after the full moon in Magha.

One occasion on which it seems that a cow was formerly slain, and that for purposes of hospitality, was a marriage. See Colebrooke's Miscel- laneous Essays, Vol. I., pp. 203, 208.

* "Rising at break of day, let him go to stool", says the Sauskrit:

era: ^nsi ^tr «h4i*N it^t i

The Translator mistook, for mitra, 'the sun', maitra, n., 'alvine ex- oneration', which is said to come from maitra, m., 'the anus', of which the Sun is the guardian deity. Ratnagarbha etymologizes maitra. Also see the Laws of the Mdnavas, IV., 152, and Kulliika's gloss thereon.

t I have corrected "south-east"; the original being nairritydm. This is a compromise between the directions to be observed by day and by night, or north and south, respectively. See the Laws of the Mdnavas, IV., 50, and our text, just below.

+ Thus, or by grama, the commentator explains bhu, the word here used. The Sanskrit adds ^"<Jtf T^^SHc^ which means, according to the commentary, "or, if that be impracticable, at least away from the house."

§ I have inserted this word, translating na. Compare the Laws of the Mdnavas, IV., 151.

|| Or by tigers. The commentary has: ^T'5T^tTTt^RT?FR?T<ft^- ^f Drinking spirits at the sautrdmant, &c, says the commentator.

110 VISHNU PUKANA.

urine on his own shadow, nor on the shadow of a tree, nor on a cow, nor against the sun, nor on fire, nor against the wind, nor on his Guru, nor on men of the three first castes ;f nor will he pass either excre- ment in a ploughed field, or pasturage, or in the com- pany of men, or on a high road, or in rivers and the like which are holy,i or on the bank of a stream, or in a place where bodies are burnt, or anywhere quickly. § By day, let him void them with his face to the north, and, by night, with his face to the south, when he is not in trouble. Let him perform these actions in silence, and without delay; covering his head with a cloth, and the ground with grass. Let him not take, for the purposes of cleanliness, earth from an ant-hill, or a rat-hole, ii or from water, or from the residue of what has been so used, nor soil that has been employed to plaster a cottage, nor such as has been thrown up by insects, 1 or turned over by the plough. All such kinds of earth let him avoid as means of purification. One handful is sufficient, after voiding urine; three, after passing ordure: then, ten handfuls are to be rubbed over the left hand, and seven over both hands.** Let him, then, rinse his mouth with water

* See p. 140, infra, text and note ** . f Dwijdti.

+ "Places of pilgrimage", tirtha. Insert "or in water", ndpsu.

§ My MSS. give nothing corresponding to "or anywhere quickly." Probably the Translator read ndsu for ndpsu. See the last note.

|| Literally, "dug up by a rat", mushakotkhdta.

m^ ^r«rT linW^Isr • AntdKprdnin signifies kit'a, "a worm", alleges the commentator. But he mentions a variant yielding anuprd/un, " a minute animal."

Compare, herabouts, the Vasisht'ha-smriti, Chapter VI.

BOOK III., CHAP. XI. Ill

that is pure, neither fetid, nor frothy, nor full of bub- bles, and again use earth to cleanse his feet, washing them well with water. He is to drink water, then, three times, and twice wash his face with it; and, next, touch, with it, his head, the cavities of the eyes, ears, and nostrils,* the forehead, f the navel, and the t heart. *§

1 Many of these directions are given by Manu , IV.,

* Instead of "his head, the cavities of the eyes, ears and nostrils," read "the orifices of the head." The original, — see note §, below, — iirshanydni khdni, is thus glossed by the commentator: ^JJTET^rf^T I

f Read "head" miirdhan; and insert "arms", bdhu. \ I should render Midaya by "breast".

Of all the ancient Hindu legislators, Daksha is most minutiose on the subject of daily ablution. His injunctions, as incorrectly cited by Ratna- garbha, I have ■ rectified by reference to two manuscripts and the Cal- cutta edition of the Daksha-smriti; and I have compared them as quoted in various ceremonial treatises, more particularly in an ancient copy of Asaditya's Karmapradipabhdshya. The passage, as I would read it, is as follows:

"ffWT^i f^sft TT^t ^ f^: f^R^f *IYRdH I

^I^n^^M ftp H*J«t||-dffi ^^l II

riff: TT^t *re«f^ ^i^R ^qm^t u ^¥TTrf^fiTwr ^ ^:^N JR: Jpr: ii

^RfTOT^^Mrftf f^t rj fI%T t I

^pf-rf^ fir*;: ^t^ ^t^w *NrSft h

"After bathing his hands and feet, let him thrice sip water in sight, i. e., any at hand. Then let him compress his mouth, and rub it twice with the root of his thumb. Let him, likewise, touch his face with three fingers joined, and, next, wet his feet again, and touch his limbs. Im-

112 VISHNU PURANA.

Having, finally, washed his mouth, a man is to clean and dress his hair, and to decorate his person, before a glass, with unguents, garlands, and perfumes. * He is, then, according to the custom f of his caste, to acquire wealth, for the sake of subsistence, and, with a lively faith, worship the gods. X Sacrifices with the acid juice, those with clarified butter, and those with offerings of food, § are comprehended in wealth : where- fore, let men exert themselves to acquire wealth for these purposes.1

45, &c.||

\ x That is, wealth is essential to the performance of religious

rites; and it is, also, the consequence of performing them. A

mediately afterwards, let him touch his nose with his thumb and fore- ringer; and his eyes and ears, again and again, with his thumb and ring-finger; and his navel and breast, with the root of his little finger and thumb. Let him, afterwards, touch the crown of his head with all his fingers, and, finally, his arms."

The genuineness of the fourth line is open to suspicion. It is wanting in several places where these stanzas are adduced.

Professor Wilson must have thought that he saw -TTP3I0 > instead of -*nF^?l0> in the original. For "garlands, and perfumes," read "sandal, diirvd, &c." Durvd ordinarily means a certain sweet-scented grass. The oil expressed from it seems to be here denoted.

f Dharma, "duty".

+ The original is simply japet, " let him pray inaudibly."

§ These sacrifices are called, in the original, somasamsthd, haviKsam- sthd, and pdkasamsthd. On the meaning oi pdka, — 'little', or 'good' — in pdkasamsthd, see Professor Max Miller's Ancient Sanskrit Literature, p. 203; or Dr. Stenzler's edition of Aswalayana's Ghhyasiitra, Part II., p. 2, § 2, 2.

|| On the topic of ablution, see, particularly, ibid., II., 60, 61; also, the Ydjnavalkya-smriti, I., 20, etc.

BOOK III., CHAP. XI. 113

"As preparatory to all established rites of devotion, the householder should bathe in the water of a river, a pond, a natural channel,* or a mountain torrent; or he may bathe upon dry ground, with water drawn from

householder should, therefore, diligently celebrate them, that he may acquire property, and, thus, be enabled to continue to sacri- fice. According to Gautama, f there are seven kinds of each of the three sorts of sacrificial rites particularized in the text, — or those in which the Soma juice, oiled butter, or food, are pre- sented. Of the latter, according to Manu, there are four varieties, — the offering of food to the Viswadevas, to spirits, to deceased

	Pdkasamsthds
1.	Asht'akd.
2.	Pdrvana.
3.	Srdddha,
4.	Srdvani.
5.	Agrahdyaiii.
6.	Chaitri.
7.	Aswayuji.

* Devakhdtajala.

f He is quoted, by the commentator, for his enumeration of sacrifices. These, as I find, on reference to the Gautama-smriti , are named as follows :

HaviKsamstlids. Somasamsthds.

Agnyddheya. Agnisht'oma.

Agnihotra. Atyagnisht'oma.

Darsapurnamdsa. Ukthya.

Chdturmdsyas. S/iodasi.

Agrayaneshti, Vdjapeya.

Nirudhapasubandha. Atirdtra.

Sautrdmani. Aptorydma.

They have almost identical names, throughout, but are somewhat otherwise arranged, in Narayana's commentary on Sankhayana's Grihya- sutra, as adduced by Dr. Stenzler, in the Zeilschrift der Deutschen Mor- genlandischen Gesellschaft, Vol. VII., p 527, note 2. See, further, ibid., Vol. IX., p. LXXIV. According to Apastainba — see the Taittiriya- samhitd and Commentary, in the Bibliotheca Indica, Vol. I., p. 957, — sev- eral of the sacrifices of the first class bear appellations widely different from those given above. Baudhayana, quoted in the same place, gives them all still different names.

In note § to p. 40, supra, a passage is cited from Ratnagarbha, com- parable to which, as concerns its groupment of sacrifices, — an under- standing of which demands further inquiry, — I here quote another from Sankara's Commentary on the Brihad-dranyaka Upanishad, I., III., 1 :

III. 8

114 VISHNU PURANA.

a well, or taken from a river, or other source, where there is any objection to bathing on the spot.1* When bathed, and clad in clean clothes, f let him devoutly

ancestors, and to guests. II., 86. X The seven of Gautama § are: offerings to progenitors on certain eighth days of the fort- night, at the full and change of the moon, at Sraddhas generally, and to the manes on the full moon of four different months, or Sravana, Agrahayaria, Chaitra, and Aswina.

1 A person may perform his ablutions in his own house, if the weather, or occupation, prevents his going to the water. If he be sick, he may use warm water; and, if bathing be altogether injurious, he may perform the Mantra snana, or repeat the prayers used at ablution, without the actual bath.

The commentator adds, — somewhat as in note 1 in this page, — that he is permitted to take water to his house, for bathing, if he must; that he may substitute warm water, when necessary, for cold; and that, in exigency, it is lawful for him to make shift with a mantra-sndna, — in other words, to commute ablution for a prayer. Compare Colebrooke's Miscellaneous Essays, Vol. I., pp. 124, 136.

f The commentator observes, that the bathing and worship here de- scribed belong to noon-day.

+ Four pdkayajnas are there spoken of; but their names are not spe- cified in the text. Kulhika says they are the vaiswadevahoma, balikar- man, nilyasrdddha, and atithibhojana. These are four out of five pdka- yajnas which belong to a classification different from, and later than, that which Gautama recognizes. See p. 40, note § ; and p. 93, notes 2 and ||, supra: also, Kulhika on the Laws of the Mdnavas, III., 67; Dr. Stenzler's edition of Aswalayana's Grihyasiitra, Part II., p. 6, § 1; and Professor Max Midler's Ancient Sanskrit Literature, p. 93.

§ The third and fourth pdkayajnas or pdkasamsthds, in Apastamba, correspond with the first and second of Gautama. The remaining five are called aupdsanahoma, vai&wadeva, mast irdddham, sarpabali, and Ud- nabali.

BOOK III., CHAP. XI. 115

offer libations to the gods, sages,* and progenitors, with the parts of the hand severally sacred to each. He must scatter water thrice, to gratify the gods; as many times, to please the Rishis; and once, to propiti- ate Prajapati: he must, also, make three libations, to satisfy the progenitors. He must then present, with the part of the hand sacred to the manes, water to his paternal grandfather and great-grandfather, to his ma- ternal grandfather, great-grandfather, and his father; and, at pleasure, to his own mother, and his mother's mother f and grandmother, to the wife of his pre- ceptor, to his preceptor, his maternal uncle, and other relations,1 to a dear friend, and to the king. Let him, also, after libations have been made to the gods and the rest, present others, at pleasure, for the benefit of all beings, reciting inaudibly this prayer: 'May the

1 The whole series is thus given by Mr. Colebrooke: Asiatic Researches, Vol. V., p. 367.+ Triple libations of tila (sesamum seeds) and water are to be given to the father, paternal grand- father, and great-grandfather; to the mother, maternal grand- father, great-grandfather, and great great-grandfather: and single libations are to be offered to the paternal and maternal grand- mother and great-grandmother, to the paternal uncle, brother, son, grandson, daughter's son, son-in-law, maternal uncle, sister's son, father's sister's son, mother's sister, and other relatives. With exception of those, however, offered to his own immediate ancestors, which are obligatory, these libations are optional, and are rarely made.

* Rishis.

t Pramdlri. This word has escaped the lexicographers.

X Or Miscellaneous Essays, Vol. I., p. 145.

8<

116 VISHNU PUR ANA.

gods, demons,* Yakshas, serpents, Gandharvas, Ra- kshasas, Pisachas, Gruhyakas,f Siddhas, Kushman- &as,t trees, birds, fish,§ all that people the waters, or the earth, or the air, be propitiated by the water I have presented to them! This water is given, by me, for the alleviation of the pains of all those who are suffering in the realms of hell. May all those who are my kindred, and not my kindred, and who were my relations in a former life, all who desire libations from me, receive satisfaction from this water! May this water and sesamum, presented by me, relieve the hunger and thirst of all who are suffering from those inflictions, wheresoever they may be!' x|[ Presentations of water, given in the manner, 0 king, which I have described, yield gratification to all the wrorld; and the sinless man who, in the sincerity of faith, pours out these voluntary libations obtains the merit that results from affording nutriment to all creatures.

"Having, then, rinsed his mouth, he is to offer water to the sun, touching his forehead with his hands joined, and with this prayer: 'Salutation to Vivaswat, the radiant, the glory of Vishnu; to the pure illu-

1 The first part of this prayer is from the Sama-veda, and is given by Mr. Colebrooke. Asiatic Researches, Vol. V., p. 367. H

* Asura.

f Servants of Kubera. Colebrooke calls them " unmelodious guardians of the celestial treasure." Miscellaneous Essays, Vol. I., p. 146. + See Vol. I., p. 166.

§ There is no word for this, in the original.

|| Several of my MSS. omit the stanza which this sentence translates. ^f Or Miscellaneous Essays, Vol. I., p. 146.

BOOK III., CHAP. XI. 117

minator of the world; to Savitfi, the granter of the fruit of acts ! ' * He is, then, to perform the worship of the house, presenting to his tutelary deity f water, flowers, and incense. He is, next, to offer oblations with fire, not preceded by any other rite, to Brahma. 1t Having invoked Prajapati, let him pour oblations, § reverently, to his household gods,|j to Kasyapa, and to Anumati,2 in succession. The residue of the obla-

1 The rite is not addressed to Brahma, specially ; but he is to be invoked to preside over the oblations offered to the gods and sages, subsequently particularized.

2 Kasyapa, the son of Kasyapa, is Aditya,1T or the Sun. Anu- mati** is the personified moon, wanting a digit of full. The ob- jects and order of the ceremony here succinctly described differ from those of which Mr. Colebrooke gives an account (Asiatic Researches, Vol. VII., p. 236 ff), and from the form of oblations given by Ward (Account of the Hindus, Vol. II., p. 477); but, as

The commentator prefers the reading ^f^HT^^T} but notes ^^f- f Abhisht'a-sura.

Apurva the commentator elucidates by ananyaprakritika: vide supra, p. 40, notes 1 and +. A variant, he says, is appurva, 'previously sprinkled.' For the agnihotra, here spoken of, see p. 40, note 1; and p. 113, note f, supra.

§ Ahuti.

|| Grihya.

^f For the twelve Adityas, see Vol. II., p. 27, and pp. 284 et seg.

** See Vol. I., p. 153; and Vol. II., p. 261: also, Goldstiicker's Sanskrit Dictionary, sub voce. If Or Miscellaneous Essays, Vol. I., p. 152.

118 VISHNU PURANA.

tion let him offer to the earth, to water, and to rain,* in a pitcher at hand; and to Dhatfi and Vidhatri, at the doors of his house; and, in the middle of it, to Brahma. Let the wise man also offer the Bali, con- sisting of the residue of the oblations, to Indra, Yama,f Varuna, and Soma,t at the four cardinal points of his dwelling, § the east and the rest; and, in the north-east quarter, he will present it to Dhanwantari. * After having thus worshipped the domestic deities, he will, next, offer part of the residue to all the gods (the Viswadevas) ; then, in the north-west quarter, to Vayu

observed by Mr. Colebrooke, oblations are made "with such ceremonies, and in such form as are adapted to the religious rite which is intended to be subsequently performed." Asiatic Researches, Vol. VII., p. 237. ||

1 See, also, Manu, III., 84, &c, and the Asiatic Researches, Vol. VII., p. 275. IF

* The ordinary reading is:

But the commentator notes a variant, H*yiM<Jl*q 1 Sjl , which Professor Wilson seems to have preferred. And he explains *i|*jj^i — above rendered "in a pitcher at hand",— by 5T*f TVT^lfW^ft" > 'near a pond.'

Personifications are, of course, intended here. The commentator calls these offerings the bhutayajna. This is the same as the baliyajna. See p. 93, notes 2 and ||, supra.

t Dharmardja, in the original. + Substituted for Iudu.

§ The Sanskrit of this sentence begins:

"Hear from me, man-tiger, the house's gods of the quarters, also." The Translator rarely renders the vocatival epithets with which this work abounds; and these constitute one of its quaintest features. || Or Miscellaneous Essays, Vol. I., p. 153. ^f Or Colebrooke's Miscellaneous Essays, Vol. I., p. 19.1.

BOOK III., CHAP. XI. 119

(wind) ; then, in all directions, to the points of the hor- izon,* to Brahma, to the atmosphere, f and to the sun; to all the gods, $ to all beings, to the lords of beings, to the Pitris, to twilight. § Then, taking other rice,1] let the householder, at pleasure, cast it upon a clean spot of ground, as an offering to all beings; repeating, with collected mind, this prayer: 'May gods, men, animals, birds, saints,! Yakshas, serpents, de- mons, ghosts, goblins,** trees, all that desire food given by me; may ants,ff worms, moths, ++ and other insects, hungered, and bound in the bonds of acts; may all obtain satisfaction from the food left them by me, and enjoy happiness! May they who have neither mother, nor father, nor relations, nor food, nor the means of preparing it, be satisfied and pleased with the food presented for their contentment!2 Inasmuch

1 Or this ceremony may be practised instead of the preceding.

2 This prayer is said, by Mr. Colebrooke, to be taken from the Purarias (Asiatic Researches, Vol. VII., p. 275). §§ He translates

ctt^ Tret f^j ^JT^rrf cfcfr f^rm; n

f Antariksha.

X Viswe devdli.

§ My MSS. concur in reading:

There is nothing, here, of "twilight". Yakshman, in this passage, may be Consumption, personified as a divinity. The commentary is silent.

|| Anna, 'food', as just below; not, necessarily, 'rice'.

1 Siddha.

** Daitya, preta, and piMcha.

ft Pipilika, 'termites'.

XI Patangaka.

§§ Or Miscellaneous Essays, Vol. I., p. 192.

120 VISHNU PURANA.

as all beings, and this food, and I, and Vishnu, are not different, I, therefore, give, for their sustenance, the food that is one with the body of all creatures. May all beings that are comprehended in the fourteen orders of existent things1 be satisfied with the food bestowed, by me, for their gratification, and be de- lighted!' Having uttered this prayer, let the devout believer cast the food upon the ground, for the nourish- ment* of all kinds of beings: for the householder is, thence, the supporter of them all. Let him scatter food upon the ground, for dogs, outcasts, f birds, and all fallen and degraded + persons.

"The householder is then to remain, at eventide, in his court-yard, as long as it takes to milk a cow,1— or

the last clause: "May they, who have neither ****** food, nor means of obtaining it." In our text, the phrase is

t\l% I *********

which the commentator explains by %E|7*^ «TTf% ifaf ^ ^<3J- T9W TR f%fl": TraWTSR TWteHfc; understanding Anna siddhi to mean 'means of dressing food,' Paka sadhana. The following passages of the prayer are, evidently, peculiar to the Vishnu Puraria.

1 Either fourteen classes of Bhiitas (or spirits); or the same number of living beings, — or eight species of divine, one of human, and five of animal, creatures.

3 This, according to the commentator, is equal to the fourth part of a Ghatika, which, considering the latter synonymous with

* Upakdra. f Chanddla.

X Apdtra. Some MSS. have aputra, 'sonless'. The former term imports 'undeserving of exequial offerings', — irdddhdyogya, — says com- mentary B.

BOOK III., CHAP. XI. 121

longer, if he pleases,— to await the arrival of a guest. Should such a one arrive, he is to be received with a hospitable welcome; a seat is to be offered to him, and his feet are to*be washed, and food is to be given him with liberality,* and he is to be civilly and kindly spoken to; and, when he departs, to be sent away, by his host, with friendly wishes, f A householder should ever pay attention to a guest who is not an inhabitant of the same village, but who comes from another place, and whose name and lineage are unknown. He who feeds himself, and neglects the poor and friendless stranger in want of hospitality, goes to hell. Let a householder who has a knowledge of Brahma t re- verence a guest, without inquiring his studies, his school, his practices, or his race. 1 §

Muhurta, or one thirtieth of the day and night, would be twelve minutes. ||

1 These precepts, and those which follow, are of the same tenour as those given by Manu, on the subject of hospitality (III., 1)9, &c), but more detailed.

* Sraddhd. Elsewhere the Translator renders this word by "faith".

It is, thus, directed, that, when the guest departs, his host should bear him company, — for a short distance, only, of course. The less com- mon reading anuydtena must yield the same sense. The unique lection aiiupdnena might move au imaginative speculator to attribute the idea of the stirrup-cup to the ancient Hindus.

+ The Sanskrit directs the householder to reverence his guest 'by re- garding him as if he ivere Hirailyagarbha, ' — hiranyagarbha-buddhyd.

§ "School," "practices," and "race" here render gotra, charaiia, and kula, 'stock,' 'school', and 'family'. The commentator gives charana two meanings, — veddodntara&dkhd and dchdra.

|| See Vol. I., p. 47, note 2.

122 VISHNU PULANA.

"A householder should, also, at the perpetual Srad- dha,w entertain another Brahman who is of his own country, whose family and observances are known, and who performs the five sacramental fites.f He is, likewise, to present, to a Brahman learned in the Ve- das, four handfuls of food, set apart with the excla- mation Hanta;* and he is to give, to a mendi-

Pitrartham, 'for the sake of the manes'. It is explained by nitya- irdddhdrtham, in the commentary, f Vide supra, p. 93, note 2.

: WTO xT ^gfW f ^^Tfttpfif^TrR; i

"Let him, 0 king, also set apart the choicest of food, and present it, by way of appropriation, hallowed by the utterance hanta, to a Brahman versed in holy writ."

The commentator says: ^3"R ^t^^T^T^fir^i: I ^R TUfi^ I ^RTT^ rj ^^TfT f^T^Tt T^mii II

^f vqmm wrfacm: i

A stanza, the same in meaning as the one here quoted, is adduced, from Hemachandra's scholiast, in Messrs. Boehtlingk and Rieu's edition of the Abhidhdnachintdmani, p. 366:

^ ^<J^f "ffT^I^T^Tt f^WtrWTt II

Anndgra and hantakdra, rendered by 'the choicest of food' "and 'the utterance hanta', have, thus, denoted specific quantities, — four mouthfuls and sixteen. But neither of these acceptations — which are, probably, of late date, — seems to be intended in the passage under annotation. One or other of them is there impossible.

The following is taken from the Brihad-dranyaka Upanishad, — V., VIII. :

^ VgwuwtfT I (TW^WTT: WW. *<nf TSRTTt ^TfTft f nT-

^TfTt ^ f 'rT^Tt T^T: ^^T^fiTt f^WK- I *WT' WW ^*T~ ^" #i«T\ *(<$('. | "One should reverence speech as a cow. Hers are

BOOK III., CHAP. XI. 123

cant* religious student, three handful s + of rice, or according to his pleasure, when he has ample means. + These, with the addition of the mendicant before de- scribed, are to be considered as guests; and he who treats these four descriptions of persons with hos- pitality acquits himself of the debt due to his fellow- men. § The guest who departs, disappointed, from any house, and proceeds elsewhere, transfers his sins to the owner of that mansion, and takes away with him such a householder's merits. || Brahma,! Prajapati, Indra,** fire, the Vasus, the Sun, are present in the person of

four dugs: the utterance swdhd, the utterance vashat', the utterance hanta, the utterance swadhd. By two of her dugs, the utterance swdhd and the utterance vashat', the gods are sustained; by the utterance hanta, men; by the utterance swadhd, the manes. Life is her bull; the organ of imagination, her calf."

Of swdhd and vashat' Sridhara says: "^T^f ^'f«l</T*Jd ^ifW ; of hanta, ^«rf ^f?T *T«J%«fUW THT^f^T; of swadhd, ^^T^TT^

ff "fops: *<ref w^f^r i

For Swaha and Swadha, see Vol. I., p. 109; for Vashat; Vol. II., p. 29, notes 3 and §. * Parivrdj.

t Grdsa, 'mouthfuls\

§ T^ftsfaw. Tfrarr: 3rr*jr*T f*R*rg ^ i

" These are called guests : and one showing honour to the four above- mentioned eleemosynaries acquits," &c.

The commentator says that these persons are: the unknown Brahman, the known Brahman, the Brahman versed in holy writ, and the mendi- cant religious student.

|| This is almost a verbal repetition of what we have had before. Vide supra, p. 94, text and note f. The Sanskrit here runs thus:

If Dhatfi, in the original. ** Substituted for Sakra.

124 VISHNU PUKANA.

a guest, and partake of the food (that is given to him). Let a man, therefore, be assiduous in discharging the duties of hospitality: for he who eats his food, without (bestowing any upon) a guest, feeds only upon ini- quity.

"In the next place, the householder must provide food for a married damsel remaining in her father's dwelling;* for any one who is ill; for a pregnant woman; for the aged, and the infants (of his house); and then he may eat, himself. He who eats, whilst these are yet unfed, is guilty of sin (in this life), and, when he dies, is condemned, in hell, to feed upon phlegm. So, he who eats without performing ablutions is fed, (in hell), with filth; and he who repeats not his prayers, f with matter and blood; he who eats uncon- secrated food, with urine; and (he who eats) before the children and the rest (are fed, is stuffed, in Tar- tarus), with ordure. Hear, therefore, 0 king of kings, how a householder should feed, so that, in eating, no sin may be incurred, that invariable health and in- creased vigour may be secured, and all evils and hos- tile machinations may be averted. * Let the house- holder, having bathed, and offered libations to the gods§ and manes, and decorated his hand with jewels, proceed to take his meal, after having repeated the

* Suvdsini.

•}• The gdyatri and so forth, the commentator says.

The gloss on this line is as follows: ^rf^TJ*T^JH"HgE cT^5T ^TTf^rf '. |

§ Insert 'Risbis'.

BOOK III., CHAP. XL 125

(introductory) prayers, and offered oblations with fire, and having given food to guests, to Brahmans, to his elders, and to his family. He must not eat with a single garment on, nor with wet hands and feet, but dressed in clean clothes, perfumed, and wearing gar- lands of flowers : he must not eat with his face to any intermediate point of the horizon, but fronting the east or the north:* and thus, with a smiling counte- nance, happy and attentive, let him partake of food, of good quality, wholesome, boiled with clean water,f procured from no vile person, nor by improper means, nor improperly cooked. + Having given a portion to his hungry companions, let him take his food, without reproach, § out of a clean handsome vessel, which must not be placed upon a low stool || (or bed). He must not eat in an unfit place, or out of season, f or in an incommodious attitude;** nor must he first cast any of his meal into the fire. Let his food be made holy with suitable texts; let it be good of its kind: and

* The directions he must face when bathing. See the Laws of the Mdnavas, II., 61: and compare VIII., 87. Also vide infra, p. 127.

f "Boiled with clean water" translates iftf^ft ift ^ lfT<?3R '. , "sprinkled with water for sprinkling," — with a view to ceremonial puri- fication.

+ T^ ^JfJHJM^^HsM? "not disgusting, nor unhallowed." This is to be substituted for "nor by improper means, nor improperly cooked." I find but one reading.

§ Akupita, 'undisturbed by wrath.'

|| Asandi; 'wooden, three-legged, &c.' says the commentary : 2T^?T^f

% Ndkdle: as at noon, or either of the twilights, it is said. The com- mentator adds a variant, ndkdse, 'not in the open air.'

** Atisankirne, "in a place much littered over", I should think. The commentator says nothing.

126 VISHNU PURANA.

it must not be stale, except in the case of fruit or meat;1 nor must it be of dry vegetable substances, other than jujubes2 or preparations of molasses; but never must a man eat of that of which the juices have

1 By stale,* as applied to meat, is intended, in this place, probably, meat which has been previously dressed, as part of an offering to the gods or manes ; meat which is dressed in the first instance for an individual being prohibited; as by Yajnavalkya:f ^TTTfaJ * ^^%c^ I 'Let him avoid flesh killed in vain;' or, 'that which is not the residue of an offering to the gods, &c. ' : ^aTT" ^HNTTfare*^ Wfa it So, also, Manu, V., 7.§

2 By dried vegetables, &c, (U^TITSRTf^i), is to be under- stood unboiled vegetables, or pot-herbs dressed without being sprinkled with water: 5rafa%ifi f^fT VWK ill Instead of ^;- f^R^: ,^ 'jujubes,' the reading is, sometimes, ffTTT^r: ,** myro-

* Paryushita means 'kept over night'. See the Mitakshard on the Ydjnavalkya-smriti, L, 167 ; and Sridhara on the Bhagavad-gitd, XVII., 10.

| I., 167, 168.

X This is the Mitakshard' s elucidation of the -words of Yajnavalkya.

§ Add IV., 213. But V., 34, is most explicit on the enormity of the offence here denounced:

•t en? if *nraNt jpTf^j^Tf^N: i

" The sin of him who kills deer for gain is not so heinous, with re- spect to the punishment in another life, as that of him who eats flesh- meat in vain, or, not previously offered as a sacrifice." Sir "William Jones's Translation.

|| The commentary further says, that the bare mention of 'pot-herbs, &c.' implies, that they are unaccompanied by fried grain and the like:

f I nowhere find this reading, but ^T^fT%W' 'preparations of ju- jubes,' according to the gloss, ^^f^TTT^' ■

** The reading preferred by the commentator, and explained by ^TJ- W?%HTTf^n> "things to be linked, and the like, uncooked."

BOOK III., CHAP. XI. 127

been extracted. 1 Nor must a man eat so as to leave no residue (of his meal), except in the case of flour- cakes,* honey, water, curds, and butter, f Let him, with an attentive mind, first taste that which has a sweet flavour: he may take salt and sour things, in the middle course, and finish with those which are pungent and bitter. The man who commences his meal with fluids, then partakes of solid food, and finishes with fluids again, will ever be strong and healthy. In this manner, let him feed without fault, silent, and con- tented with his food; taking, without uttering a word, to the extent of five handfuls, for the nutriment of the vital principle. + Having eaten sufficiently, the house- holder is, then, to rinse his mouth, with his face turned towards the east or the north; § and, having again sip- ped water, he is to wash his hands, from the wrist downwards. j| With a pleased and tranquil spirit, he is, then, to take a seat, IF and call to memory his tute- lary deity;** and then he is thus to pray: 'May fire, excited by air, convert this food into the earthly ele-

balans.' The other term, JJ^Mgh^ , is explained 'sweetmeats.'f f The construction here, however, is somewhat obscure.

1 As oil-cake, or the sediment of anything after expression.

* The first edition exhibits "flour, cakes"; a typographical oversight. The Sanskrit -word is saktu. f Sarpis,1 clarified butter.'

X Prdnddi. § Vide supra, p. 125, note * .

|| "From the wrist downwards" is to render miilatas, which the com- mentary explains by kaphoni-paryantam, 'as far as the elbow.'

^[ Kritdsana-pariyrahali, 'his wife being seated.'

** Abhisht'a-deoatd, in the plural.

ft ^f ^rrf^r: I 5^R«r XfZ m% * T&IV: I Commentary.

128 VISHNU PURANA.

merits of this frame, and, in the space afforded by the ethereal atmosphere, cause it to digest, and yield me satisfaction!* May this food, in its assimilation, con- tribute to the vigour of the earth, water, fire, and air of my body, and afford unmixed f gratification ! + May Agasti, Agni, and submarine fire effect the digestion of the food of which I have eaten! May they grant me the happiness which its conversion into nutriment en- genders; and may health (ever) animate my form! May Vishnu, who is the chief principle of all invested with bodily structure and the organs of sense, be pro- pitiated by my faith in him, and influence the assimi- lation of the invigorating food which I have eaten! For, verily, Vishnu is the eater, and the food, and the nutriment :§ and, through this belief, may that which

The comment on this runs thus : T^ff^rft ^fjT^WT ^tTT WTSJ

f^ffff | According to this, the stanza signifies: "May fire, excited by air, effect the digestion of any food under heaven, eaten by me; and then may it, viz., fire, by the juices of food, prosper the earthy elements of my body: may there be happiness to me!" Independently of the scholiast, however, one would feel inclined to translate as follows: "May fire, excited by air, prosper all earthy food under heaven, and cause it to be digested: may there be happiness to me!"

•}• Avydhata, 'uninterrupted.'

J Nearly all my MSS. here interpolate, if they do not substitute for what just precedes, as follows:

The copies containing the commentary give this unimportant stanza, but in such a way, in some, that it is doubtful as to its genuineness. It is left unexplained. For ^UTT &c., see Goldstiicker's Sanskrit Dictionary, sub voce. § Read "digestion", parindma.

BOOK III., CHAP. XI. 129

I have eaten be digested!'*

"Having repeated this prayer, the householder should rub his stomach with his hand, and, without indolence, perform such rites as confer repose; passing the day in such amusements as are authorized by holy writings and are not incompatible with the practices of the righteous, until the Sandhya, when he must en- gage in pious meditation, f At the Sandhya at the close of the day, he must perform the usual rites be- fore the sun has quite set; and, in the morning, he must perform them before the stars have disap- peared. xi The morning and evening rites must never

1 So Manu, II., 101, § and IV., 93. ||

* f*n*i: *R%f^;^f^ff-

TOf rfa % *JW Whremfa^ cTOT II

The first stanza should, rather, be rendered: "Just as the holy Vishiiu, the ultimate source of all the organs of sense, bodies, and embodied souls, is one, so, by this truth, may all this food, health-giving, be di- gestible to me." For pradhdna, see Vol. I., p. 20, note *.

t cm: wr^fTn^iuffTT: i

As bearing on this, the commentator adduces a couplet from some Smriti:

II ^r^TT^n^i?r^ wwr irriTfm: *WTff rr: i

III. 9

130 VISHNU PURANA.

be neglected, except at seasons of impurity, * anxiety, sickness, or alarm. He who is preceded by the sun, in rising, or sleeps when the sun is setting,— unless it pro- ceed from illness and the like,— incurs guilt which re- quires atonement; f and, therefore, let a man rise be- fore the sun, in the morning, and sleep not until after he has set. t They who sinfully omit both the morn- ing § and the evening service go, after death, to the hell of darkness. || In the evening, then, having again dressed food, let the wife (of the householder), in order to (obtain the fruit of) the Vaiswadeva rite, give food, without prayers, IF to outcasts and unclean spirits.** Let the householder himself, according to his means, again show hospitality to any guest who may arrive; welcoming him with the salutation of evening,f f water for his feet, a seat, a supper, and a bed. The sin of want of hospitality to a guest who comes after sunset is eight times greater than that of turning away one

* Sutakdsaucha. Siitaka is ceremonial uncleanness resulting from the birth of a child; aiaucha, that resulting from death. Commentary, t Compare the Laws of the Mdnavas, II., 221 :

^fW§WT« *wr^^ f^rrnT^m ii

§ See, on the sinfulness of this omission, Vol. II., p. 252. || Tdmisra. See Vol. II., p. 215, notes || and % % Instead of H(?t|*|«^, "■wife", "without prayers", some MSS. read ^(S^IT ^TTVi 'with his wife.' The commentator notices this variant.

** In the original, ^XT^Tf^jr: . Adi, 'etc.', is here rendered by "un- clean spirits." ft Prahwa-swdgatokti means 'a salutation and a welcome'; prahwa being explained by prahwatwa, i. e.y prandma. But, in several MSS., the reading is prahwaJi, 'complaisant.'

BOOK IN., CHAP. XT. 131

who arrives by day. A man should, therefore, most especially show respect to one who comes to him in the evening, for shelter; as the attentions that gratify him will give pleasure to all the gods. Let the house- holder, then, according to his ability, afford a guest food, pot-herbs, water, a bed, a mat, or, if he can do no more, ground on which to lie. *

"After eating his evening meal, and having washed his feet, the householder is to go to rest. His bed is

So read most of my MSS. The commentary says: ^"?T«t efifcj^'lfe' |

^rtt: ^re^TTf^;: i *Tft ^miwfa i several mss. of the text,

and one of the commentary, have prastara, for srastara; one MS. has srastara altered into samstara, 'a couch'; and one has swastara. "Bed" denotes, then, 'a blanket, &c.'; and the srastara, which the Translator calls "mat", consists of 'a mat, straw, etc' In the Laws of the Md. navas, II., 204, the reading, according to Kulhika, is srastara; but he does not explain it. Sir William Jones gives "a pavement of stones." Medhatithi has the lection prastara, which he defines to be: <r*n"fi?'?T~ WNftW "^TH^Tm <a ruS strewed with darbha or other grass.' In Gulzar Pandit's Hindi version of the Mdnavadharmasdstra, srastara is rendered chatdi, 'mat'. In the unfinished Calcutta translation of the same Code,— made, I am told, by Tarachandra Chakravartin, — this term is interpreted "a seat made of sprouts and leaves", with the following comment: "Srastara is a word which is not much in use. It is not found in the Sanskrita dictionaries commonly consulted, nor even in the voluminous compilation of Dr. Wilson; and yet, unaccountable as the thing must appear, the word is left unexplained by the commentator [Kulliika]. We have found it, however, with the meaning given above, in a dictionary which was compiled and published some years ago, and is entitled Prdriakrishna-iabddmbudhi. These circumstances considered, it will not appear improbable, that Sir William Jones took it to be a mistake, in the manuscript, for prastara, 'stone'; or that he found the word to be prastara, in his manuscript, and gave the rendering ac- cordingly." The Sabddmbudhi, ed. of 1856, defines srastara 'seat', 'sup- port for sitting.' Finally, srastara, on the faith of the Sabdakalpa- druma. is found in the Suddhitattwa, and is equivalent to dsana, 'seat.' The word prastara recurs in p. 150, infra.

9*

132 VISHNU PURANA.

to be entire, and made of wood;* it is not to be scanty, nor cracked, nor uneven, nor dirty, nor infested by insects, nor without a bedding: and he is to sleep with bis head either to the east or to the south: any other position is unhealthy. In due season, a man should approach his wife, when a fortunate asterismf pre- vails, in an auspicious moment, and on even nights, t if she is not unbathed, § sick, unwell, || averse, angry, f pregnant,** hungry, or over-fed. He should be, also, free from similar imperfections, should be neatly at- tired and adorned, and animated by tenderness and affection, ff There are certain days on which unguents, flesh, and women are unlawful; as the eighth and four- teenth lunar days, new moon and full moon,1 and the

1 So Manu, IV., 123.::

* This will do, in default of one of ivory, observes the commentator. A variant is ekaddrumdya, 'made of a single pine', apparently. Oriental cots are light and easily portable.

f Punndmnyrikshe. The asterisms referred to are, according to the commentator, ten in number: Aswini, Krittika, Rohini, Punarvasu, Pushya, Hasta, Anuradha, Sravaiia, Piirvabhadrapada, Uttarabhadrapada.

t #^J?*nf Ttf^HJ. Commentary: ^<J«* I<JWK«T TO^TT-

f^3 TTf^HJ I cHTTft #¥T$ f^Tf ^tR^tT*: ^rrf^sHr: I .

§ After her courses. Commentary. |] Rajaswaldm, 'menstruous.'

% There is an omission, here, of "not an object of evil report," nd-

prasastdm; aprasasta meaning, the scholiast says, l|f^c||d|fdd (Mrf. ** The original adds other epithets, besides the two that follow in the

translation:

:: wT-RT^rr*re*fif ^ *PNN-rcfi -^aflH i

BOOK in., CHAP. XI. 133

entrance of the sun into a new sign. On these occa- sions, the wise^will restrain their appetites, and occupy themselves in the worship of the gods, as enjoined by- holy writ, in meditation, and in prayer: and he who behaves differently will fall into a hell where ordure will be his food. * Let not a man stimulate his desires by medicines, nor gratify them with unnatural ob- jects, + or in public or holy places. Let him not think incontinently of another's wife, much less address her to that end; for such a man will be born, in future life, as a creeping insect, t He who commits adultery is punished both here and hereafter: for his days, in this world, are cut short; and, when dead, he falls into hell. Thus considering, let a man approach his own wife in the proper season, or even at other times. "§

* This clause about punishment is not found in my MSS.

t Two terms used in the original — for which see note § in the present page, — are thus expounded by the commentator: ^•Jnft'n" I ^PeTT"^- ^ft«TT I ^PTNI* I ^§T^t I See, further, Goldstucker's Sanskrit Dic- tionary, article ^T^ftf'T.

* This explanation of the text is taken from the commentary.

§ The conclusion of this chapter is much abridged, as here translated. The original is as follows:

ftV£4Hta«f tr wrfiT tor *pr: ii

f^^jWi T sreisft TRW *R^ ||

%^ T^^TTt^TT€t^i%g *rfft^ ii

134 VISHNU PURANA.

^wf^nfu^Rft f^T tinner -fa i

CHAPTER XII.

Miscellaneous obligations, purificatory, ceremonial, and moral.

AURVA continued. — "Let a respectable house- holder ever venerate the gods, kine, Brahmans, saints,* aged persons, and holy teachers. Let him observe the two daily Sandhyas, and offer oblations to fire. Let him dress in untorn garments, use delicate herbs and flowers, wear emeralds and other precious stones, keep his hair smooth and neat, scent his person with agree- able perfumes, and always go handsomely attired, de- corated with garlands of white flowers, f Let him never appropriate another's property, nor address him with the least unkindness. Let him always speak ami- ably, and with truth, and never make public another's faults. Let him not desire another's prosperity, nor seek his enmity. Let him not mount upon a crazy vehicle, nor take shelter under the bank of a river, (which may fall upon him). A wise man will not form a friendship, nor walk in the same path, with one who is disesteemed, who is a sinner, or a drunkard, * who has many enemies, or who is lousy, § with a harlot, or her gallant, with a pauper, || or a liar, with a prodi-

• Siddha.

X Patita and unmatta.

§ Atikit'aka, 'very verminous.'

|| Kshudra. It is glossed ^H^TWtfc^lG » 'elated by petty gain.'

136 VISHNU PURANA.

gal, a slanderer, or a knave. Let not a man bathe against the strength of a rapid stream, nor enter a house on fire, nor climb * to the top of a tree, nor (in company) clean his teeth or blowf his nose, nor gape without covering his mouth, nor clear his throat, + nor

* As will be seen below, to climb a tree to any height, apparently, is considered to be objectionable. The heterogeneous collection of maxims dictated by prudence, propriety, and superstition, of which this chapter is, in good part, made up, may be fitly accompanied by the sub- joined extract from Varadaraja's Girvaiiapadamanjari, or, as the work is called, in one copy, Dhuiidhiraja's Girvdnavdgmanjari or Girvdna- sabdapadamanjari: ^^ "^TRTTn ^'Sfa I rf^fT ff I ^f^UI^Si

^<?ft ^T^^^rrcfrw^f itrtt- i * * * * ^"re*^Sr f*rr- ^n;**f iTnrn;- i ^w^fr *rN f^n *fr^R ^trtt: i

^X!t ^-RTT: I * * * * faf^ft^Sr ^T t*ftfrH fTT-

iw^uf ^tt^tt: i f^rr^T *ft5i*ra*T% *rww*N ITT- ^tt: i ^w*T^r ^^Tft ^tt^tt: i 'ft^f^s^c^ <* *w-

7m^ ^tt^tt: i ^TTifhc^ftaT f^TT %*R *T^TJrRrr: i ^

^"BTT "5TT^"TTTWf «TWT^ •TTf% I Thus read, in combination, my two MSS., so far as they are legible. The book from which this passage is taken emanated, at least in one of its two forms, from Maharashtra; and it imparts instructive hints as to the opinions, on the dark side, entertained, by certain Hindus, of certain others. f The verb here used is kush, 'to scratch.' The commentary says

J Read 'nor sigh'. The substantive here used is iwdsa.

BOOK III., CHAP. XII. 137

cough, nor laugh loudly, nor emit wind with noise, nor bite * his nails, nor cut grass, nor scratch the ground, 1 nor put his beard into his mouth, nor crumble a clod of clay; nor look upon the chief planetary bodies, f when he is unclean, t Let him not express disgust at a corpse; for the odour of a dead body is the produce of the moon. Let (a decent man) ever avoid, by night, the place where four roads meet, the village-tree, § the grove adjacent to the place where bodies are burnt, and a loose woman. Let him not pass across the shadow of a venerable person, of an image of a deity, of a flag, || of a heavenly lumi-

1 Manu, IV., 71. IT "He who breaks clay, or cuts grass, or bites his nails, will speedily fall to ruin. "

* Khddayet. But a common reading is vddayet. He is, then, not to snap his nails, apparently.

f aSrtflYsWSST: WjUf'T ! But the commentator notes a variant, 5tff7ffsr5TESrn!Wf'T> which he takes to mean ^Eftffff^T ^JIlrfHcR- ^nt^T ^ffiWrf^T ljftoT^tf% -3nWf% ^^^ITf%; that is to say, "things injurious to the eyes, filthy, and inauspicious."

But compare the Mdnavadharmaidstra, IV., 142:

* Here follows the line :

Other objects forbidden to be looked at are, thus, 'another's naked wife, and the sun at its setting or rising.'

According to the Laws of the Mdnavas, IV., 53, a man may not see even his own wife in a state of nudity.

§ Chaitya-taru. I find a variant, chaitya-tanu, 'the interior of a temple', perhaps.

|| The original words, occurring in the midst of a compound , are devadhwaja, which may mean 'the banner of a god\

In the former edition there was an unintentional comma after "image".

i ^t^^f ^w^^t TfsPdT^t ^ *ft ^rc: i

138 VISHNU PURANA.

nary.1 Let him not travel alone through a forest, nor sleep* by himself in an empty house.2 Let him keep remote from hair, bones, thorns, filth, remnants of of- ferings, ashes, f chaff, and earth3 wet with water in which another has bathed. Let him not receive the pro- tection of the unworthy, nor attach himself to the dis- honest. Let him not approach a beast of prey;t and let him not tarry long, when he has risen from sleep. Let him not lie in bed, when he is awake; nor en- counter fatigue, when it is time to rest. § A prudent

1 Manu, IV., 130. || 3 lb., id., 57. f 3 lb., id., 7S.**

* I find vaset, 'dwell.'

f Balibhasma.

X Preferably, 'a vicious beast1; vydla being interpreted dusht'a-mriga.

"Let the -wise man shun excess as to watcbing and sleeping; likewise, as to standing and sitting; and so, as to his bed and as to labour, 0 King. "

One MS. has jdgaraswapnau, which we should rather expect. Perhaps the writer preferred jingle to good grammar. Further, several MSS. read sndna, 'bathing', for sthdna, 'standing'; and one gives chiram, 'for a long time', instead of tathd, 'so.' The scholiast says: '^nfYqf ^TI^T"

^tW ^ %"%cT Troths I ^TR *Tfar«HpHH I •5rHH*HH9{«l*i I

According to Kulluka and Medhatithi, idols are intended by the first word of this stanza.

BOOK III., CHAP. XII. 139

man will avoid, even at a distance, animals with tusks and horns; and he will shun exposure to frost, to wind,* and to sunshine. A man must neither bathe, nor sleep, nor rinse his mouth, f whilst he is naked;1 he must not wash his mouth, nor perform any sacred rite, with his waistband unfastened; and he must not offer oblations to fire, nor sacrifice to the gods, nor wash his mouth, nor salute a Brahman, nor utter a prayer, t with only one garment on.§ Let him never associate with|| immoral persons: half an instant is the limit for the intercourse 1 of the righteous with them. A wise man will never engage in a dispute with either his superiors or inferiors: controversy and mar- riage are to be permitted only between equals. Let not a prudent man enter into contention: let him avoid unprofitable enmity. A small loss may be en- dured; but he should shun the wealth that is acquired by hostility.

"When a man has bathed, he must not wipe his limbs with a towel or with** his hands; nor shake his hair, nor rinse his mouth before he has risen, ff Let

1 Manu, IV., 45. **

• Read 'the east wind', puro-vdta.

f Upaspriiet is so explained by the commentator.

J As the original of "nor salute a Brahman, nor utter a prayer", I find, with «f » Tf^cTcf in the context, f^5T^T^T% ^HJ, "nor engage in prayer which he has procured to be said by the twice-born." The com- mentator explains f^af 4 jtH 3l by XfT5Tf^'^"p^% . The prayer referred to is, thus, understood to be that at a ceremony for which the Brahinans have pronounced a certain day to be lucky.

§ Compare p. 125, supra. || Sahdsita. ^ Samnikarsha. ** Sndnasdt'i. ft The Sanskrit has only utthitaK, implying 'after he has stood up'.

++ Trwnrr^^wr t to: mh^ii^h i

140 VISHNU PURANA.

him not (when sitting,) put one foot over another, nor stretch forth* his foot, in the presence of a superior, but sit, with modesty, in the posture called Virasana (or, on his knees). He must never pass round a temple upon his left hand,f nor perform the ceremony of cir- cumambulating any venerable object in the reverse direction. A decent man will not spit, nor eject any impurity, in front of the moon, fire, the sun, water, wind, or any respectable person;1 nor will he void urine standing, nor upon the highway. He will never step over phlegm, ordure, urine, or blood: nor is the expectoration of the mucus of the throat t allowable at the time of eating, offering sacrifices or oblations, or repeating prayers, § or in the presence of a respec- table person.

"Let not a man treat women with disrespect; nor let him put entire || faith in them. Let him not deal impatiently with them,! nor set them over matters of

1 Manu, IV., 52.**

This— prasdrayet— is the commentator's explanation of nayet.

J Add 'or nose'. The original is %^JTf^^T*l <+l c^ W* • Commen- tary a adds-. t^fT^i ^rm: i fijfT'TT TrfWr^r: i f¥^M<* ^rfei: %wr i ^cTf*rf?r %f^ i

|j This all-important qualification is not in the original.

IT «f ^"^"E^f^c^ | The commentary gives irsku = asahishnu.

Compare p. 110, supra.

BOOK III., CHAP. XII. 141

importance. * A man who is attentive to the duties of his station will not go forth from his house without

* The Hindus, in their literature, here and there manifest a due esteem for -womankind. In the subjoined extract from the Mahdbhdrata it is to be hoped that their misogyny found its utmost limit. These verses — selected from a slanderous effusion of a member of the celestial demi- monde, the apsaras Panchachuda, — are to be met with in the Anuidsana- patvan, si. 2212-2230 (Chapter XXXVIII., si. 11 — 29, in the Bombay edition of Saka 178-1—5.).

w^t$ *r f?ref^T *r ^ta: ^ftg ttt^ ii t wfaf*nER*nf^nrfwf% *r<fs 11

WWRWt *fr%sfwrf% ^f^IfT*pT II

Trftp*prf?T ^m*rf «n*RT*rf srft^rfa: i TT^fr^: ^^rtrt t g*rf ttwTsrt: II

flh 5^ i3 *ftf%: i?f^f^ f^nn: 11 ^rrTRT^f^ ^Tcnt wrt *T*ra1 ffr$*i i Tf^fTTt t ^rf*fi ^wfn^f f^nr. n

rTO^ ^¥" *TO% *TOT T^TR^^R: II ^^TTTT f*R wf ifgfTWTO iWQ'> II

"Women, though born in noble families, themselves beauteous, and married to worthy husbands, remain not within the bounds of duty: this, Narada, is the fault of women.

"From the want of a motive for deviation, or through fear of the

142 VISHNU PURANA.

saluting the cliaplets, * flowers, gems, clarified butter, and venerable persons in it. At proper seasons, he will salute, respectfully, the places where four roads meet, when engaged f in offering oblations with fire. Let him liberally relieve the virtuous who are poor, and reverence those who are learned in the Vedas.+

people or of their kindred, unbridled women may remain •within the bounds of duty, faithful to their husbands.

"But neither through fear of moral law, nor through severe reprehen- sion, nor from any motive of regard for wealth, nor on account of their connexion with kindred and family, are women constant to their husbands.

"Matrons envy women who live by prostitution the bloom of youth they possess, and the food and apparel they receive.

"Though men be lame, divine Sage! or otherwise contemptible, there is not any man, in this world, great Sage! insufferable to women.

"If they have no possible access to men, 0 thou inspired by Brahma! they seduce each other: truly, they are not constant to their husbands.

"From not finding men, or through fear of their kindred, or apprehen- sion of stripes or confinement, they guard themselves.

"But fire is not satiated with wood, nor the ocean with rivers, nor death with all beings, nor woman with man.

"This, divine Sage! is another hidden quality of all women: at the very sight of a handsome man, the heart of a woman melts with desire.

" Women bear not much affection to their husbands, though giving them what they desire, doing what they wish, and protecting them from danger.

"They do not so much value the gratification of their wishes, abun- dance of ornaments, or hoards of wealth, as they do sensual pleasures.

"Final destiny, wind, death, the infernal regions, the fire of the ocean, the edge of a razor, poison, venomous serpents, and devouring fire, all united, are no worse than women."

This translation is by Colebrooke, and may be found in his version of Jagannatha Tarkapanchanana's Digest of Hindu Law, Vol. II., pp. 393, 394, London edition. * Mangalya.

f Read "and will engage"; the Sanskrit being ^faPT^t H^<t/

"Let him aid the needy; and let him reverence the virtuous, if very learned."

This is in accord with the commentary, which says: ^JT^TT^' ^P"5J~

BOOK III., CHAP. XII. 143

He who is a worshipper of the gods and sages, who gives cakes and water to the manes, and who exercises hospitality, obtains the highest regions, (after death). He who* speaks wisely, moderately, and kindly, goes to those worlds which are the inexhaustible sources of happiness. He who is intelligent, modest, devout, f and who reverences wisdom, his superiors, t and the aged, goes to§ heaven.

"On the days called Parvans, on periods of impu- rity, upon unseasonable thunder, and the occurrence of eclipses or atmospheric portents, || a wise man must desist from the study of the Vedas. 1 The pious man who suppresses anger and envy, who is benevolent to all, and allays the fears of others, secures, as the least of his rewards, enjoyment inSwarga. 1 A man should carry an umbrella, as a defence against sun and rain ; he should bear a staff, when he goes by night, or through a wood; and he should walk in shoes, if he desires to keep his body from harm. As he goes along, he should not look up, or about him,** or

1 Manu, IV., 101, &c. The legislator is much more copious, on this subject, than the author of the Puraria.

* In the Sanskrit, ^TP«f ^33rr<3n T, "the person of subdued affections who, at the proper time."

t Kshamdyukta, 'forbearing.' Here follow two untranslated epithets, dstika and vinaydnvita, 'pious' and 'meek'.

X Abhijana; his 'family', perhaps.

§ Insert 'the highest1, anultama.

|| "Or atmospheric portents" is to render ddika, '.etc'

" Tiryaeh.

144 VISHNU PURANA.

afar off, but keep his eyes upon the ground, to the ex- tent of a couple of yards, *

"The householder who expels all sources of imper- fection is, in a great degree, acquitted of the three or- dinary objects of existence,— desire, wealth, and virtue ;f sinless amongst the sinful; speaking amicably to all men; his whole soul melting with benevolence; final felicity is in his grasp. X The earth is upheld by the veracity of those who have subdued their passions, and, following righteous practices, are never contami- nated by desire, coveteousness, and wrath. § Let, therefore, a wise man (ever) speak the truth, when it is agreeable; and, when the truth would inflict pain, let him hold his peace. Let him not utter that which, though acceptable, would be detrimental; for it were better to speak that which would be salutary, although it should give exceeding offence. *|| A considerate

1 So Manu, IV., 138.11 "Let him say what is true; but let him say what is pleasing. Let him speak no disagreeable truth; nor let him speak agreeable falsehood. This is a primeval rule."**

* Yuga-mdtra, defined by hasta-chatusht'aya.

X TTRSTsnrrc: t^$T2if*re% fj^nfrsr *r: i tT^T^n^TWT^r *jfw: ^r f%<n ii

§ ^ SRT*nrr^ta"RT ftfTTRT T *fr^T I *^TTf%*TWW<J*rRVc!T *ft II

II fin* *pfi tfrT ^rff^fTT *T^T T cR^ci; I ^RHC tfrf cTHSr ^T?I^(€rnTTTfi(^^ ||

1 nm ^rrfare fjsnw f*rR^(sr*rfiFsrc; i

** This is Sir William Jones's rendering.

BOOK III., chap. xn. 145

man will always cultivate, in act, thought, and speech, that which is good for living beings, both in this world and in the next. " *

1 That the preceding chapter agrees, in many respects, very closely with the contents of the fourth book of the Institutes of Manu, on economics and private morals, will be evident from the instances cited of some of the parallel passages. Several others might have been adduced.

III. 10

CHAPTER XIII.

Of Sraddhas or rites in honour of ancestors, to be performed on occasions of rejoicing. Obsequial ceremonies. Of the Ekod- dishta or monthly Sraddha, and the Sapiridana or annual one. By whom to be performed.

AURVA continued.— "The bathing of a father, with- out disrobing, is enjoined, when a son is born; and he is to celebrate the ceremony proper for the event,* which is the Sraddha offered upon joyous occasions.1

1 The offerings of the Hindus to the Pitris partake of the character of those of the Romans to the lares and manes, but bear a more conspicuous part in their ritual. They are said, in- deed, by Manu (III., 203 f), in words repeated in the Vayu and Matsya Puranas, and Hari Vamsa, to be of more moment than the worship of the gods :

These ceremonies are not to be regarded as merely obsequial; for, independently of the rites addressed to a recently deceased relative, — and, in connexion with him, to remote ancestors, and to the progenitors of all beings, — which are of a strictly obse- quial or funeral description, offerings to deceased ancestors, and the Pitris in general, form an essential ceremony, on a great variety of festive and domestic occasions. The Nirhaya Sindhu, in a passage referred to by Mr. Colebrooke (Asiatic Researches, Vol. VII. §), specifies the following Sraddhas: 1. The Nitya, or perpetual ; daily offerings to ancestors in general : 2. The Nai- mittika, or occasional; as the Ekoddishta, or obsequial offerings

* Expressed, in the original, by jdta-karman, for which see Colebrooke's Digest, &c, Vol. III., p. 104, note f-

t ^^nffsn^ ftrrpnt Mw i

t Harivams'a, il. 1005. § Or Miscellaneous Essays, Vol. I., p. 180, note.

book nr., chap. xrrr. 147

With composed mind, and thinking on nothing else, the Brahman should offer worship to both the gods and progenitors, and should respectfully circumambu- late, keeping Brahman s on his left hand, and give them food.* Standing with his face to the east,f he should present, with the parts of the hand sacred to the gods

on account of a kinsman recently deceased: 3. The Kamya, voluntary; performed for the accomplishment of a special design (■^rf^lMcifti^^r): 4. The Vriddhi; performed on occasions of re- joicing or prosperity: 5. The Sapiridana; offerings to all individual and to general ancestors: 6. The Parvaria Sraddha; offerings to the manes, on certain lunar days called Parvans, or day of full moon and new moon, and the eighth and fourteenth days of the lunar fortnight: 7. The Goshthi; for the advantage of a number of learned persons, or of an assembly of Brahmans, invited for the purpose : 8. The Suddhi ; one performed to purify a person from some defilement, — an expiatory Sraddha: 9. The Karmanga; one forming part of the initiatory ceremonies, or Samskaras, ob- served at conception, birth, tonsure, &c. : 10. The Daivika; to which the gods are invited: 11. The Yatra Sraddha; held by a person going a journey: and, 12. The Pushti Sraddha; one per- formed to promote health and wealth. Of these, the four which are considered the most solemn are the rite performed for a pa- rent, or near relative, lately deceased; that which is performed for kindred, collectively; that observed on certain lunar days; and that celebrated on occasions of rejoicing: ^"^ XJTcj^jc^f^'g- 'erf^^tS^faiWranii ^jf^N^T ?J*^ I Nirriaya Sindhu, p. 271.

"With mind intent thereon, i.e., on the son born, and on nothing else, let him duly circumambulate -keeping them on his left — Brahmans, in couples, those set apart for the service of the gods and those set apart for the service of the manes ; and let him worship and feed those same Brahmans."

| Add "or to the north"; for the original has H|^t=n«T^J<=iY$fxj ^7|

10*

148 VISHNU PURANA.

and* to Prajapati, balls of food,1 with curds, unbruised grain, and jujubes; and should perform, on every ac- cession of good fortune, the rite by which the class of progenitors termed Nandimukha is propitiated.2 A

1 Manu directs the balls to be made from the remainder of the clarified butter constituting the previous oblation to the gods. III., 215. f Kulliika Bhatta explains, however, the oblation to consist partly of Anna (^RW)5 — food, or boiled rice. The latter is the article of which the balls chiefly consist. YajnavalkyaJ directs them to be made of rice and sesamum-seeds. The Vayu Purana adds, to these, two ingredients, honey and butter: but various kinds of fruit, of pulse, and of grain, and water, frank- incense, sugar, and milk, are, also, mixed up in the Pindas. Their size, also, differs; and, according to Angiras, as quoted by Hemadri, in the Sraddha Mayukha, § they may be of the dimen- sion of the fruit of the jujube, or of the hog-plum, of the fruit of the Bel, or of the wood-apple, or of a fowl's egg. Some authori- ties direct Pindas of a different size for different Sraddhas; pre- scribing them no larger than the wood-apple, at the first or pure funereal ceremony, and as big as a cocoa-nut, at the monthly and annual Sraddha. In practice, the Piiida is, usually, of such a magnitude, that it may be conveniently held by the hand.

2 We have, here, the authority of the text for classing the Nandimukhas amongst the Pitris (see p. 98, supra). The verse is :

" The original has vd, 'or'; the injunction allowing an option. The expressions here connected are daivatirtha and kdya, on which vide supra, p. 99, notes 1 and •. The daivatirtha is sometimes called the tirtha of the Rishis, — drsha.

: ?

§ This work has Nilakant'ha for its author. Hemadri wrote the Sraddha- Jcalpa.

BOOK III., CHAP. XIII. 149

householder should diligently worship the Pitris so named, at the marriage of a son or daughter, on en- tering a new dwelling, on giving a name to a child, on performing his tonsure and other purificatory cere- monies,* at the binding of the mother's hair during gestation, or on (first) seeing the face of a son, or the like. The Sraddha on such occasions, however, has been briefly alluded to. Hear now, 0 king, the rules for the performance of obsequial rites.

"Having washed the corpse with holy water, deco- rated it with garlands, and burnt it without the village, the kinsmen, having bathed with their clothes on, are to stand with their faces to the south, and offer liba- tions (to the deceased), addressing him by name, and adding, 'wherever thou mayest be.'1 They then re-

And the same Garia or class is presently again named :

The Mantra of the Vfiddhi or festival Sraddha is, also, said, in the Nirnaya Sindhu, to be •TT«^faT%«T: "facW ^TR£T I Ac~ cording to the authorities, however, which are cited in that work, there seems to be some uncertainty about the character of the Nandimukhas; and they are addressed both as Pitris and gods; being, in the former case, either the ancestors prior to the great- grandfather,— ancestors collectively, or a certain class of them; and, in the latter, being identified with the Viswadevas, or a class of them called also Urdhwavaktra. The term Nandi- mukba is, also, applied to the rite itself, or to the Vriddhi Sraddha, and to one addressed to maternal ancestors. Nirnaya Sindhu, pp. 268, &c.

1 "An oblation of water must be next presented from the joined palms of the hand, naming the deceased and the family

* Chu&akarmadika.

150 VISHNU PURANA.

turn, along with the cattle (coming from pasture), to the village, and, upon the appearance of the stars, re- tire to rest, sleeping on mats spread upon the earth.* Every day (whilst the mourning lasts), a cake (or ball) of food1 is to be placed on the ground, (as an offering) to the deceased; and rice,f without flesh, is to be daily J eaten. Brahmans are to be fed for as many days as the mourner pleases; for the soul of the de- funct derives satisfaction accordingly as his relatives are content with their entertainment. § On the first day, or the third, or seventh, or ninth (after the death

from which he sprung, and saying, 'May this oblation reach thee.'" Asiatic Researches, Vol. VII., p. 244. jj The text has:

1 The proper period of mourning is ten days, on each of which, offerings of cakes and libations of water are to be made to the deceased, augmenting the number of cakes each day, so that, on the last day, ten cakes are presented. When the period is shorter, the same number of ten cakes must be distributed amongst the several days; or they may be, all, presented on one day. Nirhaya Sindhu, p. 429.

Here — compare p. 131, note, supra, — we encounter the unusual vo- cable srastara, with the variants prastara, samstara, and swastara. Com- mentary A has srastara; commentary B, prastara: but, as both give the same definition, ?TTjr?|SJT> it is presumable that one or other of them is sophisticated as to the term defined.

On the expression <*<AV^|«^ the commentator remarks JTcTadllfa •

t So the commentator explains bhakta.

X Diva, 'by day.'

|| Or Colebrooke's Miscellaneous Essays, Vol. I., pp. 159, 160.

BOOK HI., CHAP. XIII. 151

of a person), his kinsmen should change their raiment,* and bathe out of doors, and offer a libation of water, with (tila) sesamum-seeds. On the fourth day,1 the ashes and bones should be collected; after which the body of one connected with the deceased by offerings of funeral cakes may be touched (by an indifferent person, without thereby incurring impurity) ; and those who are related only by presentation of waterf are qualified for any occupation.2 The former class of

1 It should be, more correctly, on that day on which the mourning ceases, or, as previously mentioned, the first, third, seventh, or ninth: but the authorities vary; and, besides these, the second and fourth days, and certain days of the fortnight or month, are specified. Nirriaya Sindhu, p. 432.

3 They are no longer unclean. The Sapiridas, or those con- nected by offerings of cakes to common ancestors, extend to seven degrees, ascending or descending; the Samanodakas, or those similarly connected by presentations of water, to fourteen degrees, t

* The words ^{^(ill't * "#<c(T imply that the clothes should be laid aside for the second funereal ablution. As we have seen just above, they are to be retained during the first. According to some MSS., however, which have

instead of

wstr ^tf : wrt u^rr ^n

there is no bathing prescribed for this latter occasion.

f Samdnasalila. It means the same as samdnodaka.

X In the Mitdkshard, where it expatiates on the Ydjnavalkya-smriti, II., 136, the following lines are quoted from Bfihan-Manu:

"The relation of the sapiMas (or, kindred connected by the funeral oblation,) ceases with the seventh person: and that of samanodakas (or,

152 VISHNU PURANA.

relatives may use beds;* but they must still refrain from unguents and flowers, and must observe con- tinence, after the ashes and bones have been collected, (until the mourning is over). When the deceased is a child, f or one who is abroad, X or who has been de- graded, or a spiritual preceptor, § the period of un- cleanness is but brief, II and the ceremonies with fire and water are discretional. IF The food of a family in which a kinsman is deceased is not to be partaken of for ten days;1 and, during, that period, gifts, accep- tance, sacrifice, and sacred study are suspended. The

1 That is, a mere guest, or stranger, is not to partake of it. The food directed to be given to Brahmans is given, in general, only to the relatives of the deceased who are already unclean. In this respect, our text and the modern practice seem to differ

those connected by a common libation of water,) extends to the four- teenth degree; or, as some affirm, it reaches as far as the memory of birth and name extends. This is signified by golra (or, the relation of family-name)." Colebrooke's Two Treatises on the Hindu Law of In- heritance, pp. 351, 352.

Compare the Laws of the Mdnavas, V., 60.

* Add 'and seats', dsana.

f That has not yet cut its teeth, says the commentator.

+ And has been so for upwards of a year, the commentary adds.

As explanatory of what is meant by "abroad", the following stanza is cited:

§ Guru. A common variant, and preferred by commentary A, is muni. || Sadyas. It is stated, by the scholiast, that it lasts only three nights, for one who dies abroad.

After "brief" read: "likewise, optionally, as regards persons who die from water, fire, or hanging."

BOOK III., CHAP. XIII. 153

term of impurity for a Brahman is ten days;* for a Kshattriya,f twelve; for a Vaisya, half a month; and a whole month, for a Sudra.1 On the first day (after uncleanness ceases), the nearest relation of the de- ceased should feed Brahmans at his pleasure, but in uneven numbers, and offer to the deceased a ball of rice upon holy grass t placed near the residue of the food that has been eaten. After the guests have been fed, the mourner, according to his caste, is to touch water, a weapon, a goad, or a staff; as he is purified by such contact. He may then resume the duties pre- scribed for his caste, and follow the avocation ordina- rily pursued by its members.

"The Sraddha enjoined for an individual § is to be repeated on the day of his death, (in each month, for a year),2 but without the prayers and rites performed

from the primitive system, as described by Manu, III., 187. || The eleventh or twelfth day is the term on which the Sraddha which crowns the whole of the funeral rites is to be performed, and when Brahmans are to be invited. Nirhaya Sindhu, p. 437.

1 The number of Pihdas, however, is, for each case, the same, or ten. Nirriaya Sindhu, p. 429.

3 So Manu, III., 251.11 It may be doubted if the monthly

* The ceremonial uncleanness of the Brahman lasts as long as that of the Kshattriya, according to my MSS., which here read:

But the Translator has the support of the MdnavadharmaMstra, V., 83. f Rdjanya, in the original. J Darbha.

§ This phrase is to render ekoddisht'a.

II ^T^^mX^^T ^TTf ^^JTTf^nT I

fa^3d^«<i^^f^3n*retf^7rFi: n

154 VISHNU PURANA.

on the first occasion, and without offerings to the Viswadevas.* A single ball of food is to be offered to the deceased, as the purification of one person; and Brahmans are to be fed.f The Brahmans are to be asked, by the sacrificer, if they are satisfied; and, upon their assent, the prayer 'May this ever satisfy such a one' (the deceased,) is to be recited. J

"This is the Sraddha called Ekoddishta, which is to be performed (monthly,) to the end of a twelve- month (from the death of a person) ; at the expiration of which, the ceremony called Sapiridana§ is to be ob- served. The practices of this rite are the same as those of the monthly obsequies ; but a lustration is to be made with four vessels of water, perfumes, and se- samum. One of these vessels is considered as dedi- cated to the deceased; the other three, to the proge- nitors in general; and the contents of the former are

Sraddha was part of the ancient system, although Kulliika Bhatta supposes it to be referred to (v. 248), and supplies the fancied omission of the text.

The commentator says that the Viswe devas are here intended; and the Translator has substituted his explanation.

^cTT*T fqi!#t ^TcT^ft *JW^J fl[Wrf^ II

^^rTr*pfi%fa cnfpsj fSRTft fTTT II

§ The term here used, in the original, is sapindikarana, as a little below.

BOOK III., CHAP. XIII. 155

to be transferred to the other three,* by which the deceased becomes included in the class of ancestors, to whom worship is to be addressed, with all the cere- monies of the Sraddha. The persons who are com- petent to perform the obsequies (of relations connected by the offering of the cake) are the son, grandson, great-grandson, a kinsman of the deceased, f the de- scendants of a brother, or the posterity of one allied by funeral offerings. In absence of all these, (the cere- mony may be instituted) by those related by presen- tations of water only, or those connected, by offerings of cakes or water, to maternal ancestors. Should both families (in the male line) be extinct, the last obse- quies may be performed by women, or by the asso- ciates of the deceased in religious or social institu- tions, t or by any one who becomes possessed of the property of a deceased kinsman. §

"Obsequial rites are of three descriptions,— initiative, intermediate, and subsequent.1 The first are those which are observed after the burning (of the corpse),

1 Piirva, 'first'; Madhyama, 'middle'; and Uttara, 'last'.

f Bandliu. "Bandhu, cognate or distant kin, corresponding nearly to the Cognati of the Roman law." Colebrooke's Two Treatises on the Hindu Law of Inheritance, p. 352, note.

I The phrase "associates of the deceased," &c. is to represent sanghd- tdntargata, on which the commentator observes: ^fVTl'c^t 44|^||' ^Tf^-

§ Utsanna-bandhu.

156 VISHNU PUR AN A.

until the touching of water, weapons, &c, (or, until the cessation of uncleanness); the intermediate cere- monies are the Sraddhas called Ekoddishta, which are offered every month; and the subsequent rites are those which follow the Sapindikarana, when the de- ceased is admitted amongst the ancestors of his race: and the ceremonies are, thenceforth, (general or) an- cestral. The first set of rites (as essential) are to be performed by the kindred of the father or mother,— whether connected by the offering of the cake or of water, — by the associates of the deceased,* or by the prince who inherits his property. The first and the last rites are, both, to be performed by sons and other relations, and by daughter's sons, and their sons ; and so are the sacrifices on the day of the person's death. The last class, or ancestral rites, are to be performed annually, with the same ceremonies as are enjoined for the monthly obsequies; and they may be, also, performed by females. As the ancestral rights are, therefore, most universal, I will describe to you, 0 king, at what seasons, and in what manner, they should be celebrated. " f

Sanghatdntargata.

CHAPTER XIV.

Of occasional Sraddhas or obsequial ceremonies: when most effi- cacious, and at what places.

AURVA proceeded. — "Let the devout performer of an ancestral oblation1 propitiate Brahma, Indra, Rudra,

1 We may here take the opportunity of inquiring who are meant by the Pitris : and, generally speaking, they may be called a race of divine beings, inhabiting celestial regions of their own, and receiving into their society the spirits of those mortals for whom the rite of fellowship in obsequial cakes with them, the Sapiridikarana, has been duly performed. The Pitris collectively, therefore, include a man's ancestors; but the principal members of this order of beings are of a different origin. The Vayu, Matsya, and Padma Puraiias, and Hari Vamsa, profess to give an account of the original Pitris. The account is much the same, and, for the most part, in the same words, in all. They agree* in distinguishing the Pitris into seven classes; three of which are without form (-sJI+M^:), or composed of intellectual, not elemen- tary, substance, and assuming what forms they please; and four are corporeal (^Tfifcj!)- When they come to the enumeration of the particular classes, they somewhat differ; and the accounts, in all the works, are singularly imperfect. According to a legend given by the Vayu and the Hari Vamsa, the first Pitris were the sons of the gods. The gods, having offended Brahma, by neg- lecting to worship him, were cursed, by him, to become fools; but, upon their repentance, he directed them to apply to their sons, for instruction. Being taught, accordingly, the rites of ex-

From the Harivamsa, si. 932:

158 VISHNU PUR ANA.

the Aswins,* the sun, fire, the Vasus, the winds, f the Viswadevas, the sages, birds, men, animals, J reptiles, §

piation and penance, by their sons, they addressed them as fathers; whence the sons of the gods were the first Pitfis.

*nf t "fafTftS^TP* *NN TTf^^tfVrTT: 111

So the Matsya has:

' The Pitfis are born, in the Manwantaras, as the sons of the gods.' The Hari VamsalT makes the sons assume the character of fathers; addressing them, 'Depart, children:'

Again, the Vayu Puraria declares the seven orders of Pitfis to have been, originally, the first gods, the Vairajas, whom Brahma, with the eye of Yoga, beheld in the eternal spheres, and who are the gods of the gods:

^rt: *rr*?nfw *n*r ^r fcref^r m^ro i

* * * *

**************

*tat *h OTrwrcrr *ittt% ^^crr: i

Again, in the same work, we have the incorporeal Pitfis called Vairajas, ff from being the sons of the Prajapati Viraja : t+

• Nasatyas, their synonym, in the original.

f Mdruta is the Sanskrit expression. For the Maruts, or Marutas, deities so called, see Vol. II., p. 79. * Paiu. § Sarisripa.

|| This is from the Vdyu-purd/ia. Compare the Harivamia, si. .917, 918.

% SI. 912.

** Here I have filled out a line which Professor Wilson, it should seem, was not enabled, from the illegibleuess of his 1ISS., to decipher in its entirety. ff See Vol. II., p. 227, text and note 1.

+£ For "the patriarch Vairaja", see Vol. I., p. 177; and Vol. II., p. 86, and p. 262, note t- From Vol. I., p. 104, note 2, and p. 108, note 1, it

BOOK III., CHAP. XIV. 159

progenitors, and all existent things, by offering adora- tion to them monthly, on the fifteenth day of the

The Matsya agrees with this latter statement, and adds, that the gods worship them :

•mgftir. ft^wr fanTO TRTOt: i

The Hari Variisa* has the same statement, but more precisely distinguishes the Vairajas as one class only of the incorporeal Pitris. The commentator f states the same, calling the three in- corporeal Pitris, Vairajas, Agnishwattas, and Barhishads;t and the four corporeal orders, Sukalas, Angirasas, Suswadhas, § and Somapas. The Vairajas are described as the fathers of MenaJ the mother of Uma. Their abode is variously termed the San- tanika, Sanatana, and Soma loka. IF As the posterity of Viraja, they are the Somasads of Manu.*'* The other classes of Pitris

seems that Vairaja is one with Manu. Who, then, is the prajdpati Vairaja? And was Vairaja corrupted into Viraja? Nilakaiit'ha says that Viraja's sons ■were mdnasa, which term he explains by manomdtrasarira. Arjuna Misra, another scholiast on the Harivamia, identifies Viraja with Brahma. * SI. 935, 936:

*fran: tnicMr it* ^n* f?reT>r *t^tt: i ^rwfar cit^i^t fafaf tr ^wr ii

t Nilakaiit'ha. + See Vol. I., p. 156, note 2.

§ Vide infra, p. 164, note »*.

|| A different paternity is assigned to Mena in Vol. I., pp. 156, 157. Also vide infra, p. 162, note ||.

% For their residence in the Tapoloka, &c, see Vol. II., p. 227, text and note 1.

** In III., 195, we read that the Somasads were sons of Viraj:

^mTTTT^ ^pri tttNtt *fT3»t>%cTT: II

See note H in the preceding page.

160 VISHNU PURANA.

moon's wane (or dark fortnight),* or on the eighth clay of the same period in certain months, f or at par- ticular! seasons, as I will explain.

the three Purarias agree with Manu in representing as the sons of the patriarchs, and, in general, assign to them the same of- fices and posterity. § They are the following: —

Agnishwattas — sons of Marichi, and Pitris of the gods (Manu, || Matsya, Padma) : living in Soma-loka, and parents of Achchhoda (Matsya, Padma, Hari Varhsaf). The Vayu** makes them resi- dents of Viraja-loka, sons of Pulastya, f f Pitris of the demigods and demons, and parents of Pivari; omitting +t the next order of

* This, the commentator observes, is the darsa-srdddha.

f For these months,— three, or four, according to different authorities, — vide infra, p. 168, text and note +.

X Kdmya.

§ In the MdrkanSeya-purdna, XCVI., 40 — 42, the Agnishwattas, Bar- hishads, Ajyapas, and Somapas are attached to the east, south, west, and north, respectively.

|| See the quotation in note || in the preceding page.

% SI. 953, 954:

*ftfHt *ftf*T<j*0 ^ ^frfwrcrr twh ^ 11

if My MSS. have Pulaha. See the last note.

XX Without doubt, there is a hiatus in my MSS. of the Vdyu-purdna. These contain, nearly word for word, the three lines— all but their

BOOK III., CHAP. XIV. 161

"When a householder finds that any circumstance has occurred, or a distinguished guest has arrived, on

Pitris, to whom these circumstances more accurately refer. The commentator on the Hari Vamsa* derives the name from Agnishu (^rf^j), 'in or by oblations to fire,' and Atta (^rprm), 'ob- tained,' 'invoked.'

Barhishads — sons of Atri, and Pitris of the demons (Manuf): sons of Pulastya, Pitris of the demons, residents in Vaibhraja, t fathers of Pivari (Matsya, Padma, Hari Vamsa §).

opening, fsT^fTT f^f^— ending the extract in note § in p. 165, infra; and there was, probably, mention, in what preceded, of the Barhishads. These personages were, then, it seems, regarded as sons of Vasisht'ha, as dwellers in Jyotirbhasin, and as parents of a mind-born daughter by name Go. It should be added, that my MSS. of the Vdyu-purdna elsewbere mention the Barhishads again and again; as in the line:

^rfwrTiT ^ff *rt: thrift t>twr: "spn: i

Also see Vol. II., p. 303, notes 1 and %

• ^srfag ^rfwr^j ^f ^rn: *jfmi: t^Tf^fwfag i

Nilakarifha. t HI., 196:

J Nilakant'ha, commentator on the Harivamsa, glosses this word thus : § SI. 974—977:

jm ^ff *t^t TW flra^" f^T f%^<Ti: II fn^R^wr: *%* ^^*pfTTwr: i trtt: *nrn $wra WRPBrf*nfTsrcr: n il?f g^T *Tf tstr: 5^si^ wrw. I ^1 t^trt T^TT'nwt^wT^nrf^^: 11

TT?faT *TWt 3TOT ^Tt TW f^RT I

Also see note H in the preceding page.

III. 11

162 VISHNU PURANA.

which account ancestral ceremonies are appropriate, he should celebrate them. * He should offer a volun-

These three are the formless or incorporeal Pitris.

Somapas, — descendants of Bhrigu, or sons of Kavi by Swadha, the daughter of Agni;f and Pitris of the Brahmans (Manu J and Vayu Puraria§). The Padma calls them Ushmapas. The Hari Vamsa || calls the Somapas — to whom it ascribes the same de-

^Tt ^^f?r fr^ro ***** n

t Swadha appears, in Vol. I., p. 109, as daughter of Daksha and Pra- suti. For her husbands, vide ibid., pp. 156, 157. Also vide supra, p. 122, note + , ad finern.

Nilakaiit'ha, commentator on the Harivamsa, says that Hiraiiyagarbha, mentioned in the passage in note ||, below, intends Agni: ^ifst^-

* III., 197, 198:

Tj^ar^rrssnrr: trt ^rftre^r *prrf^R: 11

§ My five MSS. of the Vdyu-purdna do not here tally with those on which Professor Wilson depended. || SI. 997—999:

wr*m tw H ^rt *nr ffrefnr ^ f^fa 1 sif^ft ^r^fr: m ^^(^"qfr^f: 11

The Somapas are here — as in the Matsya-purdna, — said to dwell in Manasa, and to have the river Narmada for mind-born daughter. In il. 941, Mena, too, is their mind-born daughter. But vide supra, p. 159, note || . Compare, also, note + in p. 165, infra.

BOOK III., CHAP. XIV. 163

tary sacrifice, upon any atmospheric portent,* at the equinoctial and solstitial periods, at eclipses of the sun

scent as the Vayu, — the Pitris of the Sudras; and the Sukalas, the Pitris of the Brahmans. f

Havishmatst — in the solar sphere, sons of Angiras, and Pitris of the Kshattriyas (Manu,§ Vayu, II Matsya, Padraa, Hari Varhsall).

* Vyatipdta. On the malignant aspect so called, an astrological yoga, see Professor Whitney's comment at p. 236 of the American translation of the Sdrya-siddhdnta: or Colebrooke's Miscellaneous Essays, Vol. I., p. 187; Vol. II., p. 363.

t In the Nirnayasindhu, III., B, fol. 11 r, Bombay edition, the Nandi- purdria — not called an Upapurana — is quoted as follows:

TTWf ^ff ^t *n*r f^ren ^t^t: Tr^f?fcfT: i *prrf^r«u ^"iwt *IT*TT ^^T^WrfTTiJ n

Here the Agnishwattas are declared to be the pitris of the first caste; the Barhishads, of the second; the Kavyas, of the third; the Sukalins, of the fourth; and the Vyamas, — 'Fumes', mere smoke,— of mlechchhas and the lowest castemen.

Of the Vyamas I know of no mention except in passages from the Nandi-purdna, for which see Dr. Aufrecht's Catalogus, &c, p. 81 ; also, note || in the next page, and p. 166, infra, note *.

+ Here I have corrected "Havishmantas". § See the next note.

|| As is seen in note + in the preceding page, a Havishmat is syno- nymously denominated a Havirbhuj. A third designation is Upahuta, which occurs in the following passage and elsewhere:

*rftf5TOHt% ^T^*rrf%rer f^f^ f^crr. i H?f mf^T*: Jpn: *rNI: *f f^Rfwn n ^xr^rrr. T§rn% *j f^raft ^t^tt f^r i frr^fcre^urr ?f t *TT^f*fi T**rrf^N: 11 n^t *n^ w *mt^T wt f^?iT i

These beings are here said to inhabit Marichigarbha, and to have a mind-born daughter Yasoda.

Nilakanfha thus comments on the first term in this passage : JT^Yf^f-

1^ I ^iTtt^TTeRT^Ti: I

^f In il. 988 — 990, we have almost the very words of the extract in the

11*

164 VISHNU PURANA.

and moon, on the sun's entrance into a zodiacal sign, upon unpropitious aspects * of the planets and as-

Ajyapas — sons of Kardama, Pitris of the Vaisyas, in the Ka- maduha-lokaf (Manu, + &c. ) ; but the lawgiver calls them the sons of Pulastya. § The Pitris of the Vaisyas are called Kavyas, in the Nandi Upapuraha;|| and, in the Hari VamsalF and its comment, they are termed Suswadhas, ** sons of Kardama, descended from Pulaha.

preceding note; except that the line is omitted which names the pitris under description, and that Yasoda is said to be daughter-in-law of Vriddhasarman.

* "Unpropitious aspects" is to represent pidd, which signifies 'occul- tation.'

f This seems to be a mistake. The Matsya-purdna has Kamadugha; with which compare the Mahdbhdrata, Vana-parvan, 41. 15460. Iu the Harivamm, the name is Kamaga. See note T in this page.

* Vide supra, p. 162, note + .

§ We read, in the Vdyu-purdna :

wj&fh tft ftrrn:: ^ir^t wnra: I

^^%g <^% ^T*m% ■fai'mr: i UTTT^hgPraTT: ^T% *rnr*rf^T *fi*TTf^N: II

**mNMt *rM* *<ft ^ tow g 11

It is stated here, — compare note %, below, — that the Ajyapas live in Kamaga, and that they have a mind-born daughter Viraja.

|| See note + in the last page, and p. 166, note +, infra; also, Vol. I., Preface, p. LXXXVII.

f <&. 993—996:

f^^rr *rw 1*mv> ^t^i writ: i **pr3T$ ^fT^f wnrt f^fcrr: ii ^r% f^fa ^epf^ ^rr^% f%^ *r*rr: i <rtg t^iwT^rrfT HT^rf^r xs*TTf«N: 11

** My best MSS. yield Sumedhas, which reading seems to be preferred by Arjuna Misra. The Matsya-purdna appears to exhibit Swaswadhas.

BOOK III., CHAP. XIV. 165

terisms, on dreaming unlucky dreams, and on eating the grain of the year's harvest. * The Pitris derive sa-

Sukalins — sons of Vasishtha, and Pitris of the Siidras (Manuf and Vayu Puraria +). They are not mentioned in the Padma. The Matsya inserts the name and descent, but specifies them as amongst the incorporeal Pitris:

It may be suspected that the passage is corrupt. The Hari Vamsa § makes the Sukalas sons of Vasishtha, the Pitris of the Brahmans; and gives the title of Somapas to the Pitris of the Siidras. In general, this work follows the Vayu, but with omis- sions and transpositions, as if it had carelessly mutilated its original.

* Navasasydgama.

f See note + in page 162, supra.

t They are there called Sukalas:

*nwr tr % ^faT ^tt% *nr% f^fa i ir^rf m wt ^*rr t*t^t *rf>7Tf ttt i

The personages here spoken of are said to have their home in Manasa; and a mind-born daughter is affiliated on them, in the form of the river Narmada. Compare note || in p. 162, supra.

For discrepancies between this extract and that in the next note, ad- ditional to those pointed out by the Translator, vide supra, p. 160, note tl .

The Matsya-purdna, by evident corruption, gives the Sukalins— as it calls them — the synonym Manasas.

§ SI. 985, 986:

f^rrar tth facrfr ^rftre^j wrxra: i

166 VISHNU PURANA.

tisfaction, for eight years, from ancestral offerings upon the clay of new moon when the star of the conjunc-

Besides these Pitfis or progenitors, other heavenly beings* are, sometimes, made to adopt a similar character. Thus, Manuf says: "The wise call our fathers Vasus; our paternal grand- fathers, Rudras; our paternal great-grandfathers, Adityas; agree- ably to a text of the Vedas : " that is, these divine beings are to be meditated upon, along with, and as not distinct from, progeni- tors. Hemadri quotes the Nandi Upapurariat for a different prac- tice, and directs Vishnu to be identified with the father; Brahma, with the grandfather; and Siva, with the great-grandfather. This, however, is Saiva innovation. The Vaishriavas direct Aniruddha to be regarded as one's-self; and Pradyumna, Sankarsharia, and Vasudeva, as the three ancestors. Again, they are identified with Varuria, Prajapatya, and Agni; or, again, with months, seasons, and years. Nirriaya Sindhu, p. 284. It may be doubted how far any of these correetly represent the original notions inculcated by the texts of the Vedas, from which, § in the most essential particulars, they are derived.

* Also vide supra, p. 98, note f; P- 163, note f. The Saumyas and Kavyas are mentioned in Vol. II., p. 303, text and note 1 ; also, with the Agnidagdhas and Anagnidagdhas, in the Mdnavadharmasdstra, III., 199:

In Goldstiicker's Sanskrit Dictionary, the Agnidagdhas are said to be certain pitris "who, when alive, kept up the household flame, and presented oblations with fire"; the Anagnidagdhas, pitris, "apparently, who, when alive, did not observe religious rites."

f III,, 284:

+ Some extracts from the Nandi-purdria, — as Hemadri, like the Ninia- yasindhu, calls the work here named, — and further particulars touching the pitris, will be found in a note at the end of the volume.

For the Nandi-purdna, vide supra, p. 163, note f.

§ Where?

BOOK in., CHAP. XIV. 167

tion1 is Anuradha,* Visakha, or Swati; and, for twelve years, when it is Pushya, Ardra,f or Punar- vasu. It is not easy} for a man to effect his object, who is desirous of worshipping the Pitris, or the gods, on a day of new moon when the stars are those of Dhanishtha, Purvabhadrapada, or Satabhishaj.§ Hear, also, an account of another class of Sraddhas, which afford especial contentment to progenitors , |j as ex-

1 When the Yogatara, or principal star seen, is the chief star or stars of these asterisms or lunar mansions, respectively. See the table given by Mr. Colebrooke: Asiatic Researches, Vol. IX., p. 346.1 The first three named in the text are stars in Scorpio, Libra, and Arcturus; the second three are stars in Cancer, Orion, and Gemini; and the third are stars in the Dolphin, Pegasus, and Aquarius.

* The Sanskrit has its synonym, Maitra.

t Raudra, its synonym, is the word used in the original.

"For those who wish to propitiate the progenitors, or the gods, a day of new moon under the asterism Vasava, or Ajaikapad, or Varuiia, is hard to find."

Compare what is said of Dhanishtha in p. 169, infra.

§ Substituted for "Satabhisha". The three names in the Sanskrit are as in the last note. The commentator wrongly interprets Vasava by Jyeshfha.

"When, 0 king, the day of new moon falls under any of these nine asterisms, then exequial rites are propitiatory of the progenitors. And listen further."

This stanza comes immediately after that in note J, above. The Translator passed by the first line of it, and connected the second with what follows; namely:

^[ Or Miscellaneous Essays, Vol. II., table opposite p. 322.

168 VISHNU PURANA.

plained, by Sanatkumara, (the son of Brahma), to the magnanimous Puriiravas,* when, full of faith and de- votion to the Pitris, he inquired (how he might please them). The third lunar day of the month Vaisakha (April, May), and the ninth of Karttika (October, No- vember), in the light fortnight; the thirteenth of Nabha (July, August), and the fifteenth of Magha (January, February), in the dark fortnight; are called, by ancient teachers, the anniversaries of the first day of a Yuga or age (Yugadya), and are esteemed most sacred. On these days, water mixed with sesamum-seeds should be regularly presented to the progenitors of mankind; as well as on every solar and lunar eclipse; on the eighth lunations of the dark fortnights of Agrahayana, Pausha, and Magha f (November — February) ;t on the two days commencing the solstices, when the nights

* Called, in the Sanskrit, by his metronym, Aila, i. e., son of Ila.

f For an account of the mdmsdsht'akd festival, see Professor Wilson's Essays and Lectures, &c, Vol. II., pp. 181, 182. Also vide supra, p. 106, note f .

I The text has only "on the three eighth days after the full moon", "fa^S^T^jJ; the months not being specified: but their names are stated in recent copies of commentary A, — though not in old ones, nor in com- mentary B,— in the following couplet, professedly taken from the Kurma- furdna:

tpHW cT^rr ^ *ttwt% <rtfa ^ i

The months here named are Margasirsha, Pushya, — a rare substitute for Pausha, — and Magha. I have, accordingly, corrected the Translator's "Agrahayana, Magha, and Phalguna (December— February)."

According to Aswalayaua's Grihya-sutra, II., IV., 1, the great asht'a- kds are four in number, coming in the frosty and the dewy seasons, that is to say, in Margasirsha, Pausha, Magha, and Phalguna. Sankha- yana, in his Grihya-sutra, recognizes but three. See Dr. Stenzler's Akoaldyana, Part II., p. 71; also, Kulhika and Medhatithi on the Mdna- vadharmaidstra, IV., 150.

BOOK III., CHAP. XIV. 169

and days alternately begin to diminish; on those days which are the anniversaries of the beginning of the Manwantaras; when the sun is in the path of the goat; and on all occurrences of meteoric phenomena.* A Sraddha at these seasons contents the Pitris for a thousand years: such is the secret which they have imparted. The fifteenth day of the dark half of the month Magha, when united with the conjunction of the asterism over which Varuna presides (Satabhi- shaj f), is a season of no little sanctity, when offerings are especially grateful to the progenitors. Food and water presented by men who are of respectable fami- lies, when the asterism Dhanishtha is combined with the day of new moon, content the Pitris for ten thou- sand years; whilst they repose for a whole t age, when satisfied by offerings made on the day of new moon when Ardra is the lunar mansion. §

These verses occur in only a few of my MSS. Commentary B recognizes them, but in silence; while commentary A omits them. Professor Wil- son's translation supposes readings materially different from those here given.

On Chhdyd gajasya, "the shadow of the elephant", see Vol. II., p. 264, note *; and pp. 276, 277; also, the Laws of the Mdnavas, III., 274. For vyatipdta, — the same as vyatipdta, — see p. 163, note *, supra.

Compare, respecting the seasons most appropriate for exequial of- ferings, the Laws of the Mdnavas, III., 122, 276; IV., 150; also, the Ydjnavalkya-smriti, I., 217, 218. f Altered from "Satabhisha."

X Samagra. There is a variant, sahasra, 'a thousand.'

170 VISHNU PURANA.

"He who, after having offered food and libations to the Pitris, bathes in the Ganges, Satlaj, * Vipasa (Beas), Saraswati,f or the Gromati at Naimisha,* ex- piates all his sins. The Pitris also say: 'After having received satisfaction for a twelvemonth, we shall further derive gratification by libations offered, by our descendants, at some place of pilgrimage, at the end of the dark fortnight of Magna.' § The songs of the Pitris confer purity of heart, integrity of wealth, pros- perous seasons, perfect rites, and devout faith, — all that men can desire. Hear the verses that constitute those songs, by listening to which all those advantages will be secured, 0 prince, by you:|| 'That enlightened

*pi **rt -fafTT: ^^n% n

This is the only reading that I find; and the asterism mentioned is Piirvabhadrapada, — not "irdra", which, on a rapid glance, might be surmised in the first line.

* Satadni, in the original.

t See, for the Satadni, Vipas'a, and Saraswati rivers, Vol. II., pp. 130, 131, and 142—144.

+ In the Sanskrit, Naimisha-gomati, the Gomati of the country — ap- parently— in -which lies the Naimisha forest, as distinguished from the better-known Gomati in Oude; for which see Vol. II., p. 146, text and note 3. A third Gomati, a feeder of the Sindhu, is spoken of in the Rigveda, X., LXXV , 6. For the locality of Naimisha, see Professor Wilson's Essays, Analytical, Sfc.t Vol. I., p. 137.

No other reading appears in my MSS. ; and I would substitute, in lieu of "satisfaction for a twelvemonth", "satisfaction under the asterism Magha during the rainy season."

Compare the Laws of the Mdnavas, III., 273.

|| What follows is known as the Pitri-gitd.

BOOK III., CHAP. XIV. 171

individual who begrudges not his wealth, but presents us with cakes, shall be born in a distinguished family. Prosperous and affluent shall that man ever be, who, in honour of us, gives to the Brahmans, if he is wealthy, jewels, clothes, land, conveyances, wealth, or any valu- able presents; or who, with faith and humility, enter- tains them with food, according to his means, at proper seasons. If he cannot afford to give them dressed food, he must, in proportion to his ability, present them with unboiled grain,* or such gifts, however trifling, as he can bestow. Should he be utterly unable even to do this, he must give to some eminent Brah- man, bowing at the same time before him, sesamum- seeds adhering to the tips of his fingers, and sprinkle water to us, from the palms of his hands, upon the ground; f or he must gather, as he may,t fodder for a day, and give it to a cow; by which he will, if firm in faith, yield us satisfaction. If nothing of this kind is practicable, he must go to a forest, and lift up his arms to the sun and other regents of the spheres, §

• Dhdnya-mdna, i. e., as much as a man can eat, says the commen- tator.

f fat: ^TrrafMift ^mtfTT^Tsn^K i Hfw*re: **jf^T g^^rra? ir^Twfa n

Instead of "and sprinkle", &c, read: "or, bowing in devotion, he will offer to us, by name, on the ground, handfuls of water, with seven or eight grains of sesamum."

I " Whencesoever he can", yatali kutaschit.

§ Lokapdla. This word, it should seem, more properly designates the four superintendents named in Vol. II., pp. 86 and 261-263. But it is also used, as here, for dikpdla. The dikpdlas — see Vol.11., pp. 112, 118; also, p. 118, supra, — are, at least in the later Hindu writings, eight in number. I owe to Dr. Muir the indication of a passage in the TaiUiriya-brdhmana,—lIl., XI., 5,— where seven devatds or deities are

172 VISHNU PURANA.

and say, aloud: I have no money, nor property, nor grain, * nor anything whatever fit for an ancestral of- fering. Bowing, therefore, to my ancestors, I hope the progenitors will be satisfied with these arms tossed up in the air in devotion.' These are the words of the Pitfis themselves; and he who endeavours, with such means as he may possess, to fulfil their wishes, per- forms the ancestral rite called a Sraddha."

assigned as follows: Agni, to the east; Indra, to the south; Soma, to the west; Mitra and Varuna, to the north; Brihaspati, to the region above; and Aditi, to the region here below.

For a long list of lokapdlas, see Professor Wilson's Select Specimens of the Theatre of the Hindus, Vol. I., p. 219, note + .

* My MSS., and likewise the commentator, have dhana only; reading:

It may be conjectured that the Translator, supposing the lection to be •T \iTRT > wrote " nor grain ", and forgot to strike it out, when he came to prefer "nor property."

CHAPTER XV.

What Brahmans are to be entertained at Sraddhas. Different prayers to be recited. Offerings of food to be presented to deceased ancestors.

AURVA proceeded: — "Hear, next, 0 prince, what description of Brahman should be fed at ancestral ceremonies.* He should be one studied in various triplets of the Rig- and Yajur Vedas;1 one who is

1 The Brahmans here particularized are termed Tririachiketa, Trimadhu, and Trisupariia, and are so denominated, according to the commentator, from particular parts of the Vedas. The first is so called from studying or reciting three Anuvakas of the Kathaka branch of the Yajur-veda, commencing with the term Tririachiketa; the second, from three Anuvakas of the same Veda, beginning Madhuvata, &c. ; and the third, from a similar portion, commencing Brahmavan namami. f The first and third terms

* The pdrvana-srdddha is here described, says the scholiast.

f The commentator's words are: flpffa^Tre cfi^T^^ft S •T^T^JT"

xfii rprrerRT rTf"frg fw^: i ww%w*n^m^TRiwr-

Wffl fT^fT'W f^^nmf t I The trindchiketa is, thus, said to be so called from three anuvakas of the second Kdt'haka, denominated trindchiketas ; the trimadhu, from three riches, beginning with the words madhu vdtdli; and the trisupariia, from three anuvakas , beginning with the words brahmanen namami.

Of the passage referred to the Kathaka I am unable to say anything at present. The three versicles opening with the words madhu vdtdli appear first in the Rigveda, as I., XC, 6 - 8 ; and they reappear in the White Yajurveda, as XIII., 27-29. The position of the Vaidik passage alleged to be connected with the trisupariia has not been traced out.

Aparaditya, commenting on the Ydjnavalkya-smriti, I., 200, gives this definition of trimadhu, denoting a person: f^pTCJoETP^T W<f ?K^T-

174 VISHNU PURANA.

acquainted with the six supplementary sciences of the Vedas;1* one who understands the Vedas; one who practises the duties they enjoin;2 one who exercises

occur in Manu, III., 1S5 ; and Kulluka Bhatta explains Tririachi- keta to mean a portion of the Yajur-veda, and the Brahman who studies it; and Trisuparna, a part of the Rich, and the Brahman who is acquainted with it. The Nirhaya Sindhu explains the terms in a like manner, but calls the Trisuparha, as well as the Trihachiketa, prayers, portions of the Yajus. The Trimadhu it assigns to the Rich. Other explanations are also given to the terms Trihachiketa and Trisuparha; the first being explained a Brahman who thrice performs the ceremony called Chayana;f and the last, one who, after the seven ascending generations, worships the Pitris termed Somapas. + These explanations are, however, considered less correct than the preceding, and which are thus given in the authority cited : f^l^Tf^Rffif^^ftJWT T^J-

1 For the six Angas, see p. 67, supra.

2 So the commentator § distinguishes tbe Vedavit, — the Brah-

* Sha&angavit.

t %fWTf^T ^R f^: iKreTOraiWri?: I And herewith agrees Sankara, where commenting on the Kat'ha Upanishad, I., 17.

f^WTf^KT: i fw^ft *rrf^K?t$fafgfft ^i * f^mf^- : *rcr *h 35 iftwn: * f^nrof t^t «Hm<^: i "He of

whom seven forefathers have drunk the juice of the moon-plant is a tri- suparna: so says Bopadeva." These words occupy the blank, indicated by asterisks, in the passage quoted at the end of the note here supplemented; and the definitions preceding them are referred to the same author.

§ His words are: %^f^ | %^T^f^TT*rc I ^frfW I ff^T" TTncTT I In the Mitdkshard, I., 219, we read: ^ftf^j: | ^<TT^nT- •T^TTJjI': I Kulhika, on the Mdnavadharmasdstra, III., 128, says: W^tTRTWRft ^ftfW I Medhatithi has: ^tfW I ^T^W

BOOK HI., CHAP. XV. 1 75

penance;* a chanter of the principal Sama-veda,1 an officiating priest, f a sister's son, a daughter's son, a son-in-law, a father-in-law, a maternal uncle, an as- cetic, * a Brahman who maintains the five fires, § a pupil, a kinsman; || one who reverences his parents.il A man should first employ the Brahmans first speci- fied in the (principal) obsequial rite; and the others, (commencing with the ministering priest), in the sub- sidiary ceremonies** instituted to gratify his ancestors.

man who understands the meaning of the text of the Vedas, — from the Srotriya, who practises the rites he studies.

1 Portions of the Saman contained in the Araiiyaka are called the Jyeshtha, 'elder' or 'principal', Saman. ff

* Yogin.

t Ritwig.

X Tapo-nishtha.

§ According to Ananda, the five fires, spoken of in the Kat'ha Upa- nishad, III., 1 , are called gdrhapatya, dakshindgni, dhavaniya, sabhya, and dvasathya. Also see the Mitdkshard, I., 221. The more technical name of the dakshindgni or dakshina is anwdhdryapachana ; as we learn from the Chhdndogya Upanishad, IV., XII., 1. The three first-named fires, out of the five, are the principal. See, regarding them, the Trans- lator's last note on Chapter VI. of Book IV.

|| Sainbandhin, 'a relation by marriage.'

*|f Compare the Laws of the Mdnavas, III., 148.

** Anukalpa.

ft The commentator says that the jyesht'ha-sdman opens with the rich beginning with the words mvrdhdnam divah: *TOT*f f*T3 TS&^f**(~ jpfftt #WHT I rnTTcTT #TOTTT: I Professor Wilson should seem to have preferred the authority of Kulliika, who thus explains the term jyeshtha-sdmaga, occurring in the Mdnavadharmaidstra, III., 185: ^WRTTf't "3rnSsi% *ftaW I INT TTeTT I The stanza in question is found in the Rigveda, VI., VII., 1; and it is met with twice in the Sdmaveda,—zs I., 67, and as II., 490.

176 VISHNU PURANA.

"A false friend, a man with ugly nails* or black teeth, f a ravisher, a Brahman who neglects the ser- vice of fire and sacred study, a vender of the Soma- plant, a man accused of any crime, a thief, a calum- niator, a Brahman who conducts religious ceremonies for the vulgar; one who instructs his servant in holy writ, or is instructed in it by his servant; the husband of a woman who has been formerly betrothed to an- other; a man who is undutiful to his parents ;* the protector of the husband of a woman of the servile caste, § or the husband of a woman of the servile caste; I! and a Brahman who ministers to idols f — are not proper persons to be invited to an ancestral offer- ing.1 On the first day, let a judicious man invite eminent teachers of the Vedas,** and other Brahmans, and, according to their directions, determine what is

1 Manu, III., 150, &c.

* Kunakhin. The commentator explains this term to mean 'with nails naturally bad.' Neither Kulluka nor Medhatithi justifies Sir William Jones's rendering, "a man with -whitlows on his nails." See his Trans- lation of "Menu", III., 153.

f 'A eunuch', ldiba, is omitted.

+ Rather, an 'abandoner' of them, ujjhaka.

§ Vrishali-suti-posMri, "the supporter of the offspring of a vrishali", who seems to be a woman sprung from a man that has lost caste.

Professor Wilson read, for si'Ui, pali, which I find in some MSS. But the gloss, TCTgrTCnsnTf*^?. > shows that pali is a clerical error. | Vrishali.

^f Devalaka. He must have been so for three years, says the com- mentator, to incur disqualification. And yet an idol was reputed so holy that it was sacrilege to pass over its shadow. Vide supra, p. 137, text, and p. 138, note ||.

** Srotriya. Vide supra, p. 174, note §.

BOOK III., CHAP. XV. 177

to be dedicated to the gods, and what to the Pitris. * Associated with the Brahmans, let the institutor of an obsequial rite abstain from anger and incontinence, f He who, having eaten, himself, in a Sraddha, and fed Brahmans, and appointed them to their sacred offices, is guilty of incontinence, thereby sentences his pro- genitors to shameful suffering. I In the first place, the Brahmans before described are to be invited: but those holy men § who come to the house without an invita- tion are, also, to be entertained. The guests are to be reverently received with water for their feet, and the like; and the entertainer, holding holy grass in his hand, || is to place them, after they have rinsed their mouths, upon seats. An uneven number of Brahmans is to be invited in sacrifices to the manes ; an even, or uneven, number, in those presented to the gods ; or one only, on each occasion.1 IT

"Then let the householder, inspired by religious faith, offer oblations** to the maternal grandfather,

1 As two, or five, at a ceremony dedicated to the gods ; three, at the worship of the Pitfis. Nirriaya Sindhu, p. 311.

t Add 'fatigue', dydsa; also, "this is a great offence on that occasion",

§ Yati; these being Brahmans, as the original conditions.

|| Pavitra-pdni; literally, 'pure-handed'.

H It is directed, in the Ydjnavalkya-smriti, I., 227:

** Sraddha.

III. 12

178 VISHNU PURANA.

along with the worship of the Viswadevas, 1 or the ceremony called Vaiswadeva,* (which comprehends offerings to both paternal and maternal ancestors, and to ancestors in general);*}" Let him feed the Brahmans who are appropriated to the gods and to maternal ancestors, with their faces to the east; and those set apart for the paternal ancestors and ancestors in ge- neral, with their faces to the north.} Some say, that

1 The worship of the Viswadevas § (see p. 158, supra) forms a part of the general Sraddhas, and of the daily sacrifices of the householder. According to the Vayu, this was a privilege con- ferred upon them, by Brahma and the Pitris, as a reward for religious austerities practised, by them, upon Himalaya. Their introduction as a specific class seems to have originated in the custom of sacrificing to the gods collectively, or to all the gods, || as the name Viswadevas implies. They appear, however, as a

f "It consists in oblations to the gods, to the manes, and to the spirits." Colebrooke's Miscellaneous Essays, Vol. I., p. 188. % The original passage, in correct MSS., runs thus:

ftRpTTrrRTfTSTi "* ^^^^^1^^ II "For both sets of his ancestors let him feed, with their faces to the east, Brahmans retained for the gods called Viswedevas; and let him also feed, with their faces to the north, Brahmans retained for his pa- ternal and maternal manes."

The Translator, corrected above, transposed "east" and "north". Comment: ^^rpsNf^ll ftgWd'ti-iVq^q^fPzta'K I "fa^T-

Compare the iajnavalL-ija-siiiriti. I., 228:

3T %% Jr-fP^ fxT2T xi^T|^ch*i|^ <n I § See note at the end of this chapter.

|| So the term signifies, literally: but I have never found it ex- pressed by the compound "Viswadevas", as it is by Professor Wilson.

BOOK HI., CHAP. XV. 179

the viands of the Sraddha should be kept distinct for these two sets of ancestors; but others maintain, that they are to be fed with the same food, at the same time. * Having spread Kusa grass for seats, f and of- fered libations + according to rule, let the sensible

distinct class, in the Vedas;§ and their assumption of this char- acter is, therefore, of ancient date. The daily offering to them is noticed by Manu, III., 90, II 121 ; IT and offerings to 'the gods' are, also, enjoined at the beginning and end of a Sraddha. Kul- luka Bhatta understands, here, the Viswadevas ; and it probably is so : but, in another verse, different divinities are specified : "First, as it is ordained, having satisfied Agni, Soma, and Yama, with clarified butter, let him proceed to satisfy the manes of his progenitors."** Verse 211. ff Manu also directs them to be wor- shipped first and last in order. See Asiatic Researches, Vol. VII.,

pp. 2G5, 271, &c.::

t Visht'ara. + Argha.

§ Professor Wilson Las elsewhere observed, that " The Viswadevas are, sometimes, vaguely applied to divinities in general; but they also form a class, whose station and character are imperfectly noticed, but who are entitled, at most religious rites, to share in the solemnity." Trans- lation of the Rigveda, Vol. I., p. 9, note b.

Bhaga, Mitra, Aditi, Daksha, Asridh, Aryaman, Varuna, Soma, and the Aswins, named together in the Rigveda, LXXXIX., 3, are said to be considered as Viswe devas.

Of all these Daksha alone is included in any of the various lists of post-vaidik Viswe devas collected in the last note in p. 189, infra.

^f See Vol. II., p. 22, note §. ** Sir William Jones's translation.

+t Or Colebrooke's Miscellaneous Essays, Vol. I., pp. 181, 188, &c.

12*

180 VISHNU PURANA.

man invoke the deities, with the concurrence of the Brahmans who are present. * Let the man who is acquainted with the ritual offer a libation to the gods, with water and barley; having presented to them flowers,* perfumes, and incense, f Let him offer the same to the Pitfis, placed upon his left; and, with the consent (of the Brahmans), having first provided seats of Kusa+ grass doubled, let him invoke, with (the usual) prayers, the manes (to the ceremony), offering a libation, on his left hand, of water and sesamum. He will then, with the permission of the , Brahmans, give food to any guest who arrives at the time, or who is desirous of victuals, or who is passing along the road:§ for holy saints and ascetics, 1 benefactors

1 The text is cRTT^TTr, 'with their assent;' but no noun occurs, in the sentence, with which the relative is connected. It must mean the Brahmans, however; as in this passage of Vi-iddha Parasara: "Let the sacrificer place his left hand on the Brahman's right knee, and say, 'Shall I invoke the Viswadevas?' And, being desired to invoke them, let him address them with the two Mantras, 'Viswadevas, he is come!' 'Viswadevas, hear him!'"

era: *N wt *t^j f^H^faTpn-jf'T i

* Srag, 'garlands.'

. t Add 'lights', dlpa.

I Darbha, in the original.

|| The original has only one word, yogin, for "holy saints and ascetics."

% Brihat-Parasara's DharmaSdstra, V., 184, 185.

book in., CHAP. XV. 181

of mankind, are traversing this earth, disguised in va- rious shapes.1 On this account, let a prudent man welcome a person who arrives at such a season: for inattention to a guest frustrates the consequences of an ancestral offering.

"The sacrificer is then to offer food, without salt or seasoning,* to fire,2 three several times, with the consent of the assistant Brahmans; exclaiming, first: 'To fire, the vehicle of the oblations ;f to the manes' Swaha!' Next, addressing the oblation + to Soma, the lord of the progenitors, § and giving the third to Vai- vaswata. || He is then to place a very little of the re- sidue of the oblation 1 in the dishes of the Brahmans; and, next, presenting them with choice viands, well- dressed and seasoned, and abundant, he is to request them, civilly, to partake of it at their pleasure.** The

1 This notion occurs, more than once, in the Vayu, in nearly the same words:

s This places the initiatory oblations noticed by Manu (see p. 178, note 1, supra) subsequent to the offerings to the Viswa- devas.

* Vyanjana; explained, by the scholiast, to denote pot-herbs and the like.

t Kavya.

X Ahuii.

§ Pitrimat, 'attended by the manes.'

|| The commentator observes: cfa^rTRI ZnTT%fa *TOTn?f?r

^TW^^TflT I

% Huta.

182 VISHNU PURANA.

Brahmans are to eat of such food attentively, in si- lence, with cheerful countenances, and at their ease. The sacrificer is to give it to them, not churlishly, nor hurriedly, * but with devout faith.

"Having, next, recited the prayer for the discom- fiture of malignant spirits,1 and scattered sesamum- seeds upon the ground, the Brahmans (who have been fed) are to be addressed, f in common with the an- cestors (of the sacrificer), in this manner: 'May my father, grandfather, and great-grandfather, in the per- sons of these Brahmans, receive satisfaction! May my father, grandfather, and great-grandfather derive nu- triment from these oblations to fire! X May my father, grandfather, and great-grandfather derive satisfaction from the balls of food placed, by me, upon the ground! May my father, grandfather, and great- grandfather be pleased with what I have, this day, offered § them in faith ! May my maternal grandfather, his father, and his father, also enjoy contentment from my offerings! May all the gods || experience gratifi-

1 The Rakshoghna Mantra, — the extinguishing of a lamp lighted to keep off evil spirits, which is accompanied by a Mantra, or prayer. Asiatic Researches, Vol. VII., p. 274. 1

t Dhyeya, 'to be meditated on.'

§ For ihdhrita, 'here offered,' there is a variant, uddhrita, 'spoken.'

|| Vihoe devdli.

1" Or Colebrooke's Miscellaneous Essays, Vol. I., p. 191.

BOOK III., CHAP. XV. 183

cation, and all evil beings* perish! May the lord of sacrifice, f the imperishable* deity Hari, be the ac- cepter of all oblations made to the manes or the gods ! § And may all malignant spirits, | and enemies of the deities, IT depart from the rite ! '

"When the Brahmans have eaten sufficiently, the worshipper must scatter some of the food upon the ground, and present them, individually, with water, to rinse their mouths. Then, with their assent, he may place upon the ground balls made up of boiled rice and condiments, along with sesamum-seeds. With the part of his hand sacred to the manes he must offer sesamum-seeds, and water from his joined palms; and, with the same part of his hand, he must present cakes to his maternal ancestors.** He should, in lonely places, naturally beautiful, and by the side of sacred streams, diligently make presents (to the manes and

* Ydtudhdna. See Vol. II., p. 292, note, near the foot of the page.

t Yajneswara. See Vol. II., p. 124, note J.

I Avyaydtman, 'immutable.' See Vol. I., p. 17, note *.

§ This is to translate ^TCnTO^RftliT I

|| Rakshas.

^J "Enemies of the gods" renders asara.

*rf7T%*T era: fwT^r«rT^srn^*nf%fT: u

"Instead of "Then, with their assent," &c, read: "Authorized by them, they being fully satisfied, let him, collectedly, then duly offer, on the ground, funeral cakes made of all sorts of food and of sesamum."

184 VISHNU PARANA.

the Brahmans).1* Upon Kusaf grass, the tips of which are pointed to the south, and lying near the fragments (of the meat), let the householder present the first ball of food, consecrated t with flowers and incense, to his father; the second, to his grandfather; and the third, to his great-grandfather: and let him satisfy those who are contented with the wipings of his hand, by wiping it with the roots of Kusa grass. 2§ After presenting balls of food to his maternal ances- tors, in the same manner, accompanied by perfumes and incense, he is to give to the principal Brahmans water, to rinse their mouths; and then, with attention and piety, he is to give the Brahmans || gifts, according to his power, soliciting their benedictions, accompanied

1 Part of this passage is in the words of Manu, III., 207:

It is omitted in the MSS. in the Bengali character.

2 Manu, III., 216.1

"And he should carefully select a southerly slope, in a pure place, and also by the side of water." Compare the Ydjnavalkya-smriti, I., 227:

f Darbha, its synonym, in the original; and so just below, and fre- quently. J Pvjita.

|| Pitrebhyali, 'to the manes,' whom the Brahmans represent. Vide supra, p. 182.

BOOK m., CHAP. XV. 185

with the exclamation 'Swadha!'1* Having made pre- sents to the Brahmans,f he is to address himself to the gods, $ saying: 'May they who are the Viswadevas be pleased with this (oblation)!' Having thus said, and the blessings to be solicited having been granted by the Brahmans, he is to dismiss first the paternal ancestors, and then the gods. The order is the same with the maternal ancestors and the gods, in respect to food, donation, and dismissal. Commencing with the washing of the feet, until the dismissing of the gods and Brahmans, the ceremonies are to be per- formed first for paternal ancestors, and then for an- cestors on the mother's side.§ Let him dismiss the

1 "Then let the Brdhmens address him, saying swadha; for,

We are to read, then: "and let him give, according to his ability, a present, accompanied with the benediction suswadhd."

t 'To them', agreeably to the Sanskrit. See note || in the preceding page.

+ Vaiswadevika.

§ cT^fcT ^ftir frfft: in^NtoTsroTfap*: i *rraT*TfTTR^r *cf *^%: ww. ^jpr: i

"And, 'so be if having been uttered by those Brahmans, blessings are, likewise, to be solicited: and then let him dismiss, first, the Brah- mans entertained in the service of the manes, and, afterwards, those entertained in the service of the gods, 0 great-souled. For the maternal ancestors, too, along with the gods, — all these being represented by Brdh- mans,— the order is laid down the same, as to food, donation according

186 VISHNU PURANA.

Brahmans with kindly speeches and profound respect, and attend upon them at the end of the Sraddha, until permitted, by them, to return. The wise man will then perform the invariable worship* of the Viswa- devas, and take his own meal, along with his friends, f his kinsmen, and his dependants.

"In this manner, an enlightened householder will celebrate the obsequial worship of his paternal and maternal ancestors, who, satisfied by his offerings, will grant him all his desires. Three things are held pure at obsequies, — a daughter's son,* a Nepal blanket,

in all ceremonies relating to deceased ancestors, the word swadhd is the highest benison."§ Manu, III., 252. ||

to ability, and, in like manner, as to dismissal. In the Vaiswadeva ce- remony , let him first do everything, beginning with the purification of the feet, for the Brahmans entertained in the service of the gods; but let him first grant dismissal to the personated paternal ancestors and ma- ternal ancestors."

On this passage the commentator remarks as follows: f^f^- tf^jf^-

finpphnrf cTcfr «wi«<44iqiPifti i f^rcNbi f^ftr i ^r-

* Nitya-kriyd.

•j- Piijya = mdmja. Commentary.

I The MSS. have both dauhitrali and dauhitram. And see note t in the next page.

§ This is Sir William Jones's rendering.

^^T^iTT- TO friVfr ^5 ft?H^f II

BOOK III., CHAP. XV. 187

and sesamum-seeds;1 and the gift, or naming, or sight,

1 We have, here, the words of Manu :

III., 235. 'Three things are held pure, at such obsequies,— the daughter's son, the Nepal blanket, and sesamum-seed.' Sir Wil- liam Jones's translation of these terms rests upon the explana- tion of Kulliika Bhatta of this and the verse preceding:

f fTO ^RTC ^Tfwg f^f?RT^f^R: II *

'Let him give his daughter's son, though a religious student, food at a Sraddha, and the blanket for a seat,' &c. The com- mentator on our text says,f that some understand, by Dauhitra, clarified butter made from the milk of a cow fed with grass gathered on the day of new moon; and some explain it a plate, or dish, of buffalo-horn. + Kutapa he interprets by Ashtama Mu- hiirta, the eighth hour of the day, or a little after noon; although he admits, that some render it a blanket made of goat's wool.§

* III., 234.

f His words are: cftff^T fff<j: fctf I ^fPft^jft ?$%$'. I

^"flpft *TT *TfTT cT^IT ^cT ^Tff ^p5ffi II ^i+simni?; I My oldest and best MSS. have "^fg^TT ^rfeefiT, instead

°f ^rcnft *jw^- See Vo1- !•> p- 47> note 2; also> p- 120> note 2>

supra.

The Niniayasindhu quotes, as follows, from the Brahmanda-purdi'ia:

ct^t ^t%%HH ^rtri^nwf ii

+ Read 'rhinoceros-horn.' So explains the Kalpataru, says the Nirna- yasindhu: ^TflR ^ITTprfWr ^T<T^: I

§ Thus Vijnaneswara understands it, in his comment on the Ydjna- valkya-smriti, I., 186: ^RcTO | Tn^rfta^"RTt*rf*Tflfa: ^TO I

And similarly Aparaditya. Also see the Saudakalpadruma, sub voce.

188 VISHNU PURANA.

of silver (is, also, propitious). ! The person offering a Sraddha should avoid anger, walking about, and hurry: these three things are very objectionable.* The Viswadevas, and paternal and maternal ancestors, and (the living members of) a man's family, are, all, nourished by the offerer of ancestral oblations.

"The class of Pitris derives support from the moon; and the moon is sustained by acts of austere devo- tion, f Hence, the appointment of one who practises austerities + is most desirable. A Yogin set before a

These explanations are also noticed in the Nirriaya Sindhu, p. 302; and, upon the authority of the Matsya Puraria, Kutapa is said to mean eight things which equally consume (Tap) all sin (Ku), or, — noon, a vessel of rhinoceros -horn, a Nepal blanket, silver, holy grass, sesamum, kine, and a daughter's son :

1 So the Matsya Puraria has 'the gift, sight, and name, of silver are desired:'

T^fTO fT^TT ^T*T ^*N TR %^m I * The notion originates with Manu, III., 202.**

See Vol. II., pp. 298—303; and compare Vol. I., p. 90. * Yogin.

§ I And ^Tff^T ^IWR ^f^;, also. || Quoted in the Nirnayasindhu. 1H This line is cited by the commentator.

BOOK nr., CHAP. XV. 189

thousand Brahmans enables the institutor of obsequial rites to enjoy all his desires."1*

1 The same doctrine is inculcated by the Vayu Puraha:f but it appears to be a Pauratiik innovation ; for Manu places the Brahman intent on scriptural knowledge and on austere devotion on a level, and makes no mention of the Yogin. III., 134. *

B C

Instead of "enables," &c, read "saves all the eaters, and, likewise, the sacrificer."

t Cited thus, in the commentary:

^tt% iforr: g^r: ^t^r turner *fti*TTf%Tcrn 1

Just before, the scholiast quotes the ensuing stanza, — il. 939— from the Harivaihsa :

In these passages, the manes are represented as nourishing the moon by their devotiou of yoga.

t ^t*u%st f^n: ^TTPfrf^Fret^rroT i

Note referred to at pp. 178, 179, supra.

The names and functions of the post-vaidik Viswe devas are set forth, in the Likhita-smriti, as follows:

^^t *HF TO: ^M: ^"^ ^^^ i ys^^r Jn^Tra *rpf%g f^fr*^ ii

Here the Viswe devas are said to be Kratu, Daksha, Vasu, Satya, Kala, Kama, Dhuri, Rochana, Pnniravas, and Madravas; ten, in all.

In Hemadri's Srdddhakalpa , the Brihaspati-smriti is named as the source of these lines :

190 VISHNU PURANA.

W«J#ft ^nj: *w- wt: *RT5n^r ^ i

As well as of these:

TJT^T ^ITspriN XTR% **T^Tf rft II

This last extract, slightly varied, is, in the Srdddhalattwa , likewise credited to Bfihaspati.

And the following verses are professedly taken, by Hernadri, from the Sankha-smriti :

But I can find nothing of the sort in Brihaspati and Sankha. In the Afjni-purdiia, we read, according to Colebrooke's best MS., copied in the time of Akbar:

ftTp*rgT^T%^r <tot ^t^t: j^tt: i

fa%i^fr ^<r^rr ^Trf^rf^g f^cfr i f*raf ^T^t^^^Tf ^preff ^ ^<p» ii TTrarow ^ft ^T*rarn?ft *npr ff i ^ftj efi*n*ra ^5 ^t% ^t ^^Tt^qft i

The last half of this extract, slightly varied, is quoted in the Nirna- yasindhu, in Ramakfishna's Srdddhaganapati, and in other works, as from the Adiiya-purd/'ia.

The ensuing enumeration is referred, in the Rdjydbhishekapaddhati, to the Agni-purdna ; but I have not been able to find it there :

sRfsH* w* *«*: ^JJ{: ^^ Ttfvfa- 1

J^T^T ^T^ra f%% ^THS Tt^: II

Here the Viswe devas number eleven; the additional one being Jaya. In the Nilimayvkha and Purtakamaldkara, we meet with the subjoined verses, taken, perhaps, from the Vasisht'ha-samhitd :

ifirj^t ^j: uar 3>T*r: *«wt ?f^ra^i i

The name Muni, in the first line, looks exceedingly like a mere clerical

BOOK III., CHAP. XV. 191

We read, further, in the Sdrasangraha:

^rrawRft <j f^r wr ^^tW fsfartrw i

We have, thus, to choose between Dhuri, Dhwani, and Muni; between Rochana, Rochaka, Rochamuna, and the Lochana of some MSS. ; between Puriiravas and Dhritimat; and between Madravas, Adravas, Ardrava, and Manuja. I incline to think that the f{J- , in the reading TR^^pr jfr- j^TW , may have been corrupted out of "^SC\-, and this out of ^f. The Nirnayasindhu, like other treatises, in quoting the second passage which Hemadri refers to Brihaspati, and the extract from the Agni-purdna, gives, instead of the immetrical TJ^?^T ^5^'%^', and J^^T^T- '^■^■pg', ■q^^^T^h" %^T- Possibly, this originated from TJ^^cff- "gpqf^" fj"^, which yields, at all events, in lieu of two unintelligible names, two intelligible, — Puriiravas and Adrava. The termination of the unmeaning Madravas and Adravas was, perhaps, suggested by that of Puriiravas.

The Vdyu-purdiia, in my MSS., declares:

?k<j^(: ^sre: *rer: c*tr: ^T^fr ^f^r^rm i

Here the Viswe devas, called sons of Dharma and Viswa. — see Vol. II., pp. 21, 22, — are said to be ten in number, namely: Erato, Daksha, Srava, Satya, Kala, Kama, Dhuni, Kuruvat, Amavat, and Rochamana.

Srava, possibly, here grew out of Vasu, with its consonants trans- posed. Dhuni, again, could easily be corrupted from Dhuri; or vice versa. See Vol. II., p. 23, note §. For Kuruvat it is obvious to pro- pose Puruvat,— the original, perhaps, of the readings Puriiravas and Dhri- timat; as Amavat may have been of Adravas, &c.

It is a suggestive fact, that none of the dozen or more law-books which I have examined for the Viswe devas refers to these verses, — the oldest, not impossibly, of all that are cited in this note. Is this omission to be accounted for by the desuetude of the Vdyu-purdna? And cau that work be more ancient than the Likhita-smriti, in the form of it which has been derived to us?

Perhaps it was even some older work than the Vdyu-purdiia that led Sankara — in his commentary on the BHJiad-dranyaka Upanishad, I., IV., 12, — to count Viswa's sons, the Viswe devas, at thirteen.

In the Harivamia, si. 11541—4, I make out, as the result of collating several MSS.:

192 VISHNU PURANA.

^f ^ iTfRTF#f^ f fT ipr ^ II wvrfi ^ ^-rt^: Tqf*n^ TfT^r: i

TJ^fN *T^Tjr^Wh5 rT%^ ^ II

f^-srre* f^xifr f^f *rg *ti tout: h

fa%^T^*RTc!T fw%HT SM^dK II

Here, subject to correction, I read the names of thirteen Viswe devas, to-wit: Daksha, Vasu, Suta, Sudharman, Sankhapad, Prithu, Vapushniat, Ananta, Maharana, Viswavasu, Suparvan, Nishkunibha, and Ruru. The first seven are said to be connected with the Manu Chakshusha. Vide supra, p. 11.

It is alleged, by the Translator, — Vol. II., p. 22, note 1, — that there are twelve Viswe devas, according to the Matsya-purdna. The passage, in that work, which names these supernals, — but without numbering them, — is much too corrupt, in my MSS., to invite conjectural mending. For the most part, if not throughout, it has, without question, a close genetic relationship to the last extract transcribed.

CHAPTER XVI.

Things proper to be offered, as food, to deceased ancestors : pro- hibited things. Circumstances vitiating a Sraddha: how to be avoided. Song of the Pitris or progenitors, heard by Ikshwaku.

AURVA continued. — "Ancestors are satisfied, for a month, with offerings of rice or other grain,* with clarified butter,1 with fish, or the flesh of the hare, of birds, of the hog, the goat, the antelope, f the deer,+ the Gayal, § or the sheep, or with the milk of the cow, and its products.2 They are for ever satisfied with

1 See Manu, III., 266, &c. The articles are much the same; the periods of satisfaction somewhat vary.

2 The expression Gavya (*T3T) implies all that is derived from a cow: but, in the text, it is associated with 'flesh'; and, as the commentator observes, some consider the flesh of the cow to be here intended: TrPERTWnTPJrra *1 «l ^T^f ill But this, he adds, relates to other ages. H In the Kali or present age, it im- plies milk and preparations of milk.** The sacrifice of a cow or calf formed part of the ancient Sraddha. It then became typical; or, a bull was turned loose, instead of being slaughtered : and

* There is nothing, in the original, corresponding to "offerings of rice or other grain." The scholiast, however, suggests such an addition.

t Airia, adjective of ena.

X Ruru; explained, in the commentary, by prishata. In Vol. I., p. 72, it is translated "antelope".

§ Gavaya.

|| The commentator here refers, in terms, to a variant of the text.

** The five pure products of the cow are milk, curds, butter, her urine, and her dung.

III. 13

194 VISHNU PURANA.

flesh (in general), and with that of the long-eared white goat, * in particular. The flesh of the rhinoce- ros, the Kalasaka (pot-herb), and honey are, also, especial sources of satisfaction to those worshipped at ancestral ceremonies. The birth of that man is the occasion of satisfaction to his progenitors, who per- forms, at the due time, their obsequial rites at Gaya. Grains that spring up spontaneously, f rice growing wild,t panic § of both species (white or black!;), vegetables that grow in forests, If are fit for ancestral oblations; as are barley, wheat, rice, sesamum, various kinds of pulse,** and mustard.ff On the other hand, a

this is still practised, on some occasions. ++ In Manu, the term Gavya is coupled with others, which limit its application :

* Vdrddhrinasa. Some, according to the commentator , understand this word to denote a bird with a dark throat, a red head, and white wings.

f Prasdtikd. The scholiast says: TreTf^WT ^^VRTTf'T I WTKr ^sftff^r? TH I %n£fiT ^frr %f^ I Commentary A.

I «fY^TX!T "^■^f^nefii: | Commentary A. In the comment on the text of Vol. I., p. 95, nivdra is defined <4|| <^| sfl^*T •

§ Sydmdka.

|| So adds the commentator. ^[ Vanaushadhi.

** The original specifies priyanyu, mudga, nishpdva, and koviddra. Nishpdva is said, in one commentary, to be the same as valla; in the other, the same as sibya: and a gloss gives yugapatra as the synonym of koviddra. For these and other vegetable products named in this chapter, see the list in Vol. I., p. 93.

ft Unlike the list referred to in the preceding note, this does not pro- fess to be exhaustive. In the former, we find the names of fourteen ar- ticles; in the latter, the names of twelve. This mentions five species of grains, — prasdtikd, mudga, nishpdva, koviddra, and sarshapa, — omitted in the other; while the remaining seven species are common between both. ++ See Colebrooke's Miscellaneous Essays, Vol. I., p. 177.

BOOK III., CHAP. XVI. 195

householder must not offer any kind of grain that is not consecrated, by religious ceremonies, on its first coming into season;* nor (the pulse called) Raja- masha,f nor millet, X nor lentils, nor gourds, § nor garlic, nor onions, Jj nor nightshade,! nor camels' thorn,** nor salt, nor the efflorescence of salt deserts,f f nor red vegetable extracts, ++ nor anything that looks like salt, §§ nor anything that is not commendable: nor is water fit to be offered at a Sraddha, that has been brought by night, or has been abandoned, or is so little as not to satisfy a cow, or smells badly, or is covered with froth. The milk of animals with undi-

" A whole yeai' with the milk of cows, and food made of that

milk. "|| || III., 271.

******** j"^"^'31't|C^ ||

f /. e., mdsha not black, according to the commentator.

* Arm. Commentary A gives china as its synonym; B defines it by sukshma-idli. In the comments on the text of Vol. I., pp. 94, 95, it is said, equivalently, to be kshudra-Mli, 'small rice'; while chinaka is ex- plained to be anu-tulya.

§ Aldbu.

|| Insert 'carrots' (?), piMamiilaka. The commentary explains the word hy ftn^TejrnTg^fcfi, 'a bulbous root.'

H Gdndhdraka. ^\^^^. ^X^liT^i TT I Commentary.

- Karambha. ^^nf% ^^fifarTT *IT*TT: I *TPW^ ^%^5 I

Commentary, ft Aushara.

§§ McM^^^TSnt^T, which the commentator defines to be ^-d Jj^J^f-

llll Sir William Jones.

13*

196 VISHNU PURANA.

vided hoofs, of a camel, a ewe, a deer, * or a buffalo, is unfit for ancestral oblations. If an obsequial rite is looked at by a eunuch, a man ejected from society, f an outcast, a heretic, a drunken man, or one diseased, by a cock, t a naked ascetic, * a monkey, a village-hog, § by a woman in her courses or pregnant,!! by an un- clean person, or by a carrier of corpses, 1 neither gods nor progenitors will partake of the food. The cere- mony should, therefore, be performed in a spot care- fully enclosed.** Let the performer cast sesamum on the ground, and drive away malignant spirits, ff Let him not give food that is fetid, or vitiated by hairs or insects, or mixed with acid gruel, ++ or stale. §§ What- ever suitable food is presented with pure faith, and with the enunciation of name and race, || || to ancestors,

1 Nagna is, literally, 'naked', but, as explained in the fol- lowing chapter, means a Jaina mendicant. No such person is included, by Manu (III., 239, &c), amongst those who defile a Sraddha by looking upon it. The Vayu contains the same pro- hibition : •f^f^ft «T ^TW^: I

" The original word is mdrga. But there is a variant , chhdga, ' of a goat.'

f Apaviddha ; defined ^?T^f •nTfTW^I • + Krikavdku.

§ I have corrected the printer's blunder "a village-hag"; the original being grdma-Mkara.

|| Sutikd. This, according to the commentator, is a woman ceremo- nially unclean by reason of recent childbirth.

T Mritahdra; explained by Tf^f'n? ^qj ef pt\'> > in the commentary.

ff Ydtudhdna. See Vol. II., p. 292, near the foot. ** Abhisliara; synonyinized by kd/ijika, in tli3 commentary. §§ Paryushita. The scholiast says it means TJ^j ^j-aqnTf^fl*^ ' Also vide supra, p. 126, note •. |||| Gotra.

BOOK III., CHAP. XVI. 197

at an obsequial oblation, becomes food to them (or, gives them nourishment).* In former times, 0 king of the earth, this songf of the Pitris was heard by Ikshwaku,t the son of Manu, in the groves of Kalapa, (on the skirts of the Himalaya mountains §): 'Those of our descendants shall follow a righteous path, who shall reverently present us with cakes at Gaya. May he be born in our race, who shall give us, on the thir- teenth of Bhadrapada and Magna, || milk, honey, and clarified butter; or when he marries a maiden, 1 or

•j- Gdthd. + See, for him, Book IV., Chapter I.

§ It is a village there, says the scholiast, from whom this parenthesis is borrowed. His words are: cfi^fTlft f%*re?q"HNfff ^"TOf^T^*. I The village of Kalapa is mentioned in Book IV., Chapter IV., ad jinem.

|| The words "of Bhadrapada and Magha" correspond to ^TPg 1^" treTO ^, which means, "during the rainy season, and under the asterism Magha." Only one period, however, is intended; and that is during the month of Bhadrapada, according to the scholiast: ^TT-J I ??|£M^ *reT»T^r "^ft^lY TTT5I I Compare note § to p. 170, supra.

% Gauri. In definition of this term, the commentator adduces, from some unnamed Smriti, the ensuing stanza :

^h^^t *r%sfrft Treir 3 frfwt i ^ppIt ^M^n ^ra ^r t^^^t 11

It appears, herefrom, that gauri signifies a girl of eight years; rohiiii, one of nine; and kanyd, one of ten; after which age, a female is to be considered as a woman.

With this the stanza which I have quoted from the Panchatantra, in p. 102, note « , supra, is unaccordant, as regards the rohini.

For what seems to be intended for the above, cited in a corrupt and curtailed form by Vallabhagani, see Goldstiicker's Sanskrit Dictionary, sub voce ^ST^3|^.

By its acceptance of the strains of the pitris, our text sanctions the marriage of a gauri. We have seen that this technicality is held to denote a maiden of eight; I nowhere find that it means a damsel more

198 VISHNU PURANA.

liberates a black bull,1 or performs any domestic cere- mony agreeable to rule, accompanied by donations to the Brahmans!"'2*

1 Nila viisha. But this animal is not altogether, or always, black. In the Brahma Purana, as quoted in the Nirriaya Sindhu, f it is said to be of a red colour, with light face and tail, and white hoofs and horns; or, a white bull, with black face, &c. ; or, a black bull, with white face, tail, and feet, t

2 Very full descriptions of the Sraddha occur in almost all

advanced; and it may be doubted whether the compiler of the Vishnu- purdna took a different notion of its import.

Kanyd — vide supra, pp. 102— 105,— is often used in the vagues ense of 'virgin'. Such may, then, be a gauri.

The commentator quotes, as follows, from the lawgiver Saiiivarta:

^*rr «£3i^Ni "*frT^ <j tto*tt*i ii

"He who gives away a gauri goes to Nakaprishfha ; he who gives away a rohini, to Vaikuiifha; he who gives away a kanyd, to Brahma- loka; but he icho gives away a damsel whose courses have commenced, to Raurava."

Nakaprishfha is the highest heaven of the three specified. Raurava is a hell: see Vol. II., p. 216.

Ratnagarbha would have proved himself inconsistent indeed, if, while citing the two preceding stanzas with tacit approval, he had expressed himself as represented in note 2 to p. 101, supra.

* I find only this reading:

This is to be rendered: "or offers a hippocaust accompanied by re- muneration agreeably to rule."

f The Brahma-purdna is there quoted much to this effect. The Brah- mdnda-purdna — with many other authorities, — is adduced, by Hemadri, as follows:

^twts *j*i g^ *rer %rrrfa *fro^: i *?TTWTT**nn$^ cf *fNf*rfw f^rrcT; 11

X In the Achdrachandrikd, bulls of different colours are appropriated to different castes.

BOOK nr., CHAP. XVI. 199

the Purarias, — especially in the Vayu, Kurma, Markarideya, Va- mana, and Garuda. The Matsya and Padma (Srishti Khan da) contain descriptions which are much the same as that of the Vayu. The accounts of the Brahma, Agni, and Varaha are less full and regular than in some of the others; and in none of them is the subject so fully and perspicuously treated as in our text. For satisfactory information, however, the Sraddha Mayukha and the Nirnaya Sindhu should be consulted.*

* The prime authority on the subject of obsequies is, beyond all ques- tion, the voluminous Srdddhakalpa of Hemadri,— a work which the Srdd- dhamayukha and Nirnayasindhu perpetually lay under contribution.

CHAPTER XVn.

Of heretics, or those who reject the authority of the Vedas: their origin, as described by Vasishtha to Bhishma: the gods, de- feated by the Daityas, praise Vishnu: an illusory being, or Buddha, produced from his body.

PARAS ARA. — Thus, in former days, spake the holy Aurva to the illustrious monarch Sagara, when he inquired concerning the usages proper to be prac- tised (by mankind) : and thus I have explained to you the whole of those observances against which no one ought to transgress.*

Maitreya. — You have told me, venerable sir, that an ancestral rite is not to be looked upon by certain persons, amongst whom you mentioned such as were apostates. I am desirous to learn whom you intended by that appellation ;f what practices bestow such a title upon a man; and what is the character of the in- dividual to whom you alluded.

Paras ara. — The Rig-, Yajur-, and Sama- Vedas con- stitute the triple covering of the several castes; and the sinner who throws this off is said to be naked (or apostate), t The three Vedas are the raiment of all the orders § (of men); and, when that is discarded,

§ Varna.

BOOK III., CHAP. xvir. 201

they are left bare.1 On this subject hear what I heard my grandfather, the pious Vasishtha, relate to the magnanimous Bhishma:

There was, formerly, a battle between the gods and demons,* for the period of a divine year, in which the gods were defeated by the demons f under the com- mand of Hrada. 2 The discomfited deities fled to the northern shore of the milky ocean, t where, engaging in religious penance, they thus prayed to Vishnu: "May

1 This idea is expressed in nearly the same terms, in the Vayu Puraria:

"The three Vedas are the covering of all beings; and they who throw it off, through delusion, are called Nagnas, naked." The notion is, probably, original with neither of the Purarias; and the metaphorical sense of the term is not that in which it was first employed: ascetics, whether of the Bauddha or of the Di- gambara order of Jainas, being, literally, Nagnas, — or, going naked. The qualified application of it, however, was rendered necessary by the same practice being familiar to ascetics of the orthodox faith. To go naked was not necessarily a sign of a heretic; and, therefore, his nudity was understood to be, rejecting the raiment of holy writ. Thus, the Vayu Puraria extends the word to all ascetics — including naked Brahmans, — who practise austerities fruitlessly, that is, heretically or hypocritically:

^ *rr^^ ^rrg^ ^rnrow *ft h[w: i

"The Brahman who unprofitably bears a staff, shaves his head, goes naked, makes a vow, or mutters prayers, — all such persons are called Nagnas and the like."

3 A son of Hirariyakasipu (Vol. II., p. 30).

• Asura. f Dailya. + See Vol. II., p. 200.

202 VISHNU PUKANA.

the first of beings, the divine Vishnu, be pleased with the words that we are about to address to him, in order to propitiate the lord of (all) worlds; from which mighty cause all (created things) have originated, and into whom they shall again dissolve! Who is able to declare his praise? We. who have been put to shame by the triumph of our foes, will glorify thee, although thy true power and might be not within the reach of words. * Thou art earth, water, fire, air, ether, mind,f crude matter, ** and (primeval) soul. § All this ele- mentary creation, with or without visible form, is thy body; all, from Brahma to a stock, diversified by place and time. Glory to thee, who art Brahma, thy first form, evolved from the lotos springing from thy navel, for the purpose of creation! Glory to thee,*T who art fndra,** the sun, Rudra, the Vasus,ff fire,;* the winds. §§ and even, also, ourselves! Glory to thee, Go-

" Albeit thy real selfhood is not within the scope of words, yet we, whose micrht has been destroyed by discomfiture at the hands of our enemies, being solicitous of renewed welfare, will, according to our understanding, land thee."

The commentator explains this stanza in detail.

f AntaKkarana. \ Pradhdna. See Vol. I., p. 20, note *.

§ Puihs. It is qualified by tatpara, 'superior thereto', fur., to pra- dhdna.

^Jl 3 ^ +ti *c( M ^ *rl H | We have, here, the very words with which the Sdnkhya-pravachana, III.. 47, begins.

«" Supply 'identical with the gods', devdtman.

•** Sakra, in the original, -p- See, for the Vasus, Vol. II., pp. 22, 23.

I! I find 'the As wins': for whom vide supra, p. 21.

§j 'The JIarnts." See Vol. II., p. 79.

BOOK III.. CHAP. xvir. 203

vinda, who art all demons, whose essence is arrogance and want of discrimination, unchecked by patience or self-control!" Glory to thee, who art the Yakshas, whose nature is charmed with sounds, and whose frivolous hearts perfect knowledge cannot pervade If Glory to thee, who art all fiends that walk by night. sprung from the quality of darkness, fierce, fraudu- lent, and cruel!: Glory to thee, Janardana. who art that piety which is the instrument of recompensing the virtues of those who abide in heaven !§ Glory to thee, who art one with the saints, whose perfect na- ture is ever blessed, and traverses, unobstructed, all permeable elements! Glory to thee, who art one with the serpent-race, double-tongued, impetuous, cruel, insatiate of enjoyment, and abounding with wealth ! Glory to thee, who art one with the Rishis, whose nature is free from sin or defect, and is identi- fied with wisdom and tranquillity! Glorv to thee. 0 lotos-eyed, who art one with time, the form that de- vours, without remorse, all created things, at the ter-

t •nfdijMei^i ^fsrarsjf%f7Trra3rf% I : qrhfrrcroi mt ?m w* rmfadJi

§ ^Nrvf*T ^4$qHlMe|i<Xr iff I

fwr^TT^rerf'T TfTw^rrrf^Tj i

204 VISHNU PURANA.

initiation of the Kalpa!* Glory to thee, who art Rudra, the being that dances (with delight), after he has swallowed up all things, — the gods and the rest, — without distinction! Glory to thee, Janardana, who art man, the agent in developing the results of that activity which proceeds from the quality of foulness! Glory to thee, who art brute animals, the universal spirit that tends to perversity, which proceeds from the quality of darkness, and is encumbered with the twenty-eight kinds of obstructions!^ Glory to thee, who art that chief spirit which is diversified in the ve- getable world, and which, as the essence t of sacrifice, is the instrument of accomplishing the perfection of the universe! Glory to thee, who art everything, and whose primeval form is the objects of perception, and heaven, and animals, and men, and gods!§ Glory to thee, who art the cause of causes, the supreme spirit; who art distinct from us and all beings composed of intelligence and matter and the like, and with whose

See Vol. I., p. 71, note 2.

For Pundarikaksha, see Vol. I., p. 2, note 1.

^TTPTTfa W(3tW# ^T3H *W II

Some MSS. have the reading ^HTf^TTf^ft'Tft , to which the com- mentator, followed by the Translator, gives the preference. + Anga.

book in., chap. xvir. 205

primeval nature there is nothing that can be compared! We bow to thee, 0 lord, who hast neither colour, nor extension, nor bulk,* nor any predicable qualities; and whose essence, f purest of the pure, is appreciable only by holy sages. X We bow to thee, in the nature of Brahma, uncreated, undecaying;§ who art in our bodies, and in all other bodies, and in all living crea- tures; and besides whom there is nothing else. We glorify that Vasudeva, the (sovereign) lord (of all), who is without soil, the seed of all things, exempt from dissolution, unborn, eternal; being, in essence, the supreme condition of spirit, || and, in substance,! the whole of this (universe)."

Upon the conclusion of their prayers,** the gods be- held the sovereign deity Hari, armed with the shell, the discus, and the mace, riding on Garuda. Pros- trating themselves before him, they addressed him, and said: "Have compassion upon us, 0 lord, and protect us, who have come to thee for succour from the Daityas! They have seized upon the three worlds, and appropriated the offerings which are our portion, taking care not to transgress the precepts of the Veda. Although we, as well as they, are parts of thee, of whom all beings consist, yet we behold the world im- pressed by the ignorance of unity, with the belief of

* Ghana. f Riipa. X Paramarshi.

§ Avyaya. See Vol. I., p. 17, note *. || Paramapaddtmavat.

% Rupa is here rendered by both "essence" and "substance' ** Stotra.

206 VISHNU Pll RAN A.

its separate existence. Engaged in the duties of their respective orders,* and following the paths prescribed by holy writ, practising, also, religious penance, it is impossible for us to destroy them. Do thou, whose wisdom is immeasurable, f instruct us in some device by which we may be able to exterminate the enemies of the gods tV

When the mighty Vishnu heard their request, he emitted from his body an illusory form, § which he gave to the gods, and thus spake: "This deceptive vision || shall wholly beguile the Daityas; so that, being led astray from the path of the Vedas, they may be put to death: for all gods, demons, or others, who shall be opposed to the authority of the Veda, shall perish by my might, whilst exercised for the preser- vation of the world. Go, then, and fear not. Let this delusive vision precede you: it shall, this day, be of great service unto you, 0 gods! "If

* Varna. f Ameydtman. I Asura.

§ Mdydmoha, "the deluder by illusion." || Mdydmolia.

If Most of my MSS., including all those accompanied by the com- mentary, here add:

CHAPTER XVIII.

Buddha goes to the earth, and teaches the Daityas to contemn the Vedas: his sceptical doctrines: his prohibition of animal sacrifices. Meaning of the term Bauddha. Jainas and Bauddhas: their tenets. The Daityas lose their power, and are overcome by the gods. Meaning of the term Nagna. Consequences of neglect of duty. Story of Satadhanu and his wife Saibya. Communion with heretics to be shunned.

PARASARA.— After this, the great delusion,* having proceeded (to earth), beheld the Daityas, engaged in ascetic penances, upon the banks of the Narinada river;1 and, approaching them, in the semblance of a naked mendicant, f with his head shaven, and carrying a bunch of peacock's feathers,2 he thus addressed them, in gentle accents: "Ho, lords of the Daitya race, wherefore is it that you practise these acts of penance?

1 The situation chosen for the first appearance of the heresy agrees well enough with (he great prevalence of the Jaina faith in the west of India, in the eleventh and twelfth centuries (Asiatic Researches, Vol. XVI., p. 313), or, perhaps, a century earlier, and is a circumstance of some weight, in investigating the date of the Vishnu Puraria.

8 A bunch of peacock's feathers is still an ordinary accom- paniment of a Jaina mendicant. According to the Hindi poem, the Pfithu Rai Charitra, it was borne by the Buddhist Amara Simha. But that work is not, perhaps, very good authority for Bauddha observances, — at least, of an ancient date.

* Mdydmoha. f Digambara.

208 VISHNU PURANA.

Is it with a view to recompense in this world? or in another?" "Sage," replied the Daityas, "we pursue these devotions, to obtain a reward hereafter. Why should you make such an inquiry?"* "If you are de- sirous of final emancipation," answered the seeming ascetic,|f "attend to my words; for you are worthy of a revelation t which is the door to ultimate felicity. The duties that I will teach you are the secret path to liberation: there are none beyond, or superior to, them.§ By following them you shall obtain either heaven or exemption from future existence. You, mighty beings, are deserving of such (lofty) doctrine." By such persuasions, and by many specious argu- ments, || did this delusive being mislead the Daityas from the tenets of the Vedas; teaching, that the same thing might be for the sake of virtue and of vice; might be, and might not be; might, or might not, con- tribute to liberation; might be the supreme object, 1 and not the supreme object; might be effect, and not be effect; might be manifest, or not be manifest; might be the duty of those who go naked, or who go clothed in much raiment. And so the Daityas were seduced from their proper duties by the repeated lessons of their illusory preceptor, maintaining the equal truth

f Mdydmoha. J Dharma.

% Paramdrtha.

BOOK III., CHAP. XVIII, 209

of contradictory tenets;1* and they were called Arha- tas,2 from the phrase he had employed, of "Ye are worthy (Arhatha) of this great doctrine," — that is, of the false doctrines which he persuaded them to em- brace, f

The foes of the gods* being, thus, induced to aposta- tize from the religion of the Vedas, by the delusive person (sent by Vishnu), became, in their turn, teach- ers of the same heresies, and perverted others; and these, again, communicating their principles to others, by whom they were still further disseminated, the Ve-

1 In this and the preceding contradictions it is probable that the writer refers, although not with much precision, to the scep- tical tenets of the Jainas, whence they are called, commonly, Syadvadins, assertors of probabilities, or of what may be. These usually form seven categories, or: La thing is; 2. it is not; 3. it is, and it is not; 4. it is not definable; 5. it is, but is not definable ; 6. it is not, neither is it definable ; 7. it is, and it is not, and is not definable. Hence the Jainas are also termed Saptava- dins and Saptabhangins, assertors and oppugners of seven pro- positions. Asiatic Researches, Vol. XVII., p. 271 ;§ and Trans- actions of the Royal Asiatic Society, Vol. I., p. 555. ||

2 Here is further confirmation of the Jainas being intended by our text; as the term Arhat is, more particularly, applied to them, although it is also used by the Buddhists.

tit ^Hctt fan: ^rofwrf^raT ftpr 11

+ Asura.

§ Or Professor Wilson's collected essays, Vol. I., pp. 315, 316. || Or Colebrooke's Miscellaneous Essays, Vol. I., pp. 386, 387. III. 14

210 VISHNU PUR ANA.

das were, in a short time, deserted by most of the Daitya race. Then the same deluder, putting on gar- ments of a red colour, assuming a benevolent aspect, and speaking in soft and agreeable tones, addressed others of the same family, and said to them: "If, (mighty) demons, you cherish a desire either for heaven or for final repose,* desist from the iniquitous massacre of animals (for sacrifice), and hear (from me what you should do). Know that all (that exists) is composed of discriminative knowledge. f Understand my words; for they have been uttered by the wise. This world subsists without support, + and, engaged in the pursuit of error, which it mistakes for knowledge, as well as vitiated by passion and the rest, revolves in the straits of existence." In this manner, exclaiming to them, ''Know!" (Budhyadhwam), and they replying, "It is known" (Budhyate), these Daityas were induced, by the arch-deceiver, to deviate from their religious du- ties § (and become Bauddhas), by his repeated argu-

* Nirvana.

f Vijndna. The commentator explains this term by buddhi. He says that the doctrine of the Yogacharas — a sect of Bauddhas, — is here set forth. According to Colebrooke,— Miscellaneous Essays, Vol. I., p. 391, — the Yogacharas "except internal sensation or intelligence (vijndna), and acknowledge all else to be void. They maintain the eternal existence of conscious sense alone."

J This is the faith of the Madhyamikas, agreeably to the scholiast. These "maintain that all is void (sarva sunya); following, as it seems, a literal interpretation of Buddha's sutras.'" Colebrooke's Miscellaneous Essays, Vol. I., p. 091. See, further, on the Yogacharas and Madbya- mikas, Burnouf's Introduction a V Histoire du Buddhisme Indien, Vol. I., pp. 449 et seq.

§ I find no reading but this :

BOOK III., CHAP. XVIIL 2 1 1

ments and variously urged persuasions. * When they had abandoned their own faith, they persuaded others to do the same: and the heresy spread; and many de- serted the practices enjoined by the Vedas and the laws.

The delusions of the false teacher paused not with the conversion of the Daityas to the Jaina and Baud- dha* heresies; but, with various erroneous tenets, f he prevailed upon others to apostatize, until the whole were led astray, and deserted the doctrines and obser- vances inculcated by the three Vedas. Some then spake evil of the sacred books; some blasphemed the gods; some treated sacrifices and other devotional ceremo- nies with scorn; and others calumniated the Brahmans. "The precepts," they cried, that lead to the injury of

1 We have, therefore, the Bauddhas noticed as a distinct sect. If the author wrote from a personal knowledge of Buddhists in India, he could not have written much later than the tenth or eleventh century.

"Saying 'thus understand, understand, understand thus,' he, the deluder by illusion, caused the Daiteyas — i. e., sons of Diti — to forsake their own religion."

The commentary recognizes budhyata, not budhyate; as it says: XT^

Burnouf, evidently without looking at the original of the passage here rerendered, departs still further from its literal sense than Professor Wilson, for whose "arch-deceiver" (mdydmoha) he boldly substitutes Buddha: " Connaissez (budhyadhwam), s'ecriait le Buddha aux Demons qu'il voulait seduire. Cela est connu (budhyate), repondirent ses auditeurs." Intro- duction a VHistoire du Buddhisme Indien, Vol. I., note 1 in pp. 70, 71.

* The translation adds the words "Jaina" and "Bauddha" to the original.

t The commentator explains: ^ eft | *jf?Tefi*r?W^ > "with varieties of the secularist belief."

14*

212 VISHNU PURAN A.

animal life (as in sacrifices,) are highly reprehensible. To say, that casting butter into flame is productive of reward, is mere childishness. If Indra, after having obtained godhead by multiplied rites, is fed upon the wood used as fuel in holy fire, he is lower than a brute, which feeds, at least, upon leaves. If an animal slaught- ered in religious worship is, thereby, raised to heaven, would it not be expedient for a man who institutes a sacrifice to kill his own father for a victim? If that which is eaten by one, at a Sraddha, gives satisfaction to another, it must be unnecessary for one who resides at a distance to bring food for presentation in per- son."1* "First, then, let it be determined what may be (rationally) believed by mankind; and then," said their preceptor, "you will find, that felicity may be ex- pected from my instructions. The words of authority do not, mighty Asuras, fall from heaven: the text that has reason is, alone, to be acknowledged by me, and by such as you are."2 By such and similar lessons the

1 That is, according to the commentator, a Sraddha may be performed, for a man who is abroad, by any of his kinsmen who are tarrying at home: it will be of equal benefit to him as if he offered it himself; he will equally eat of the consecrated food, f

3 We have, in these passages, no doubt, allusion to the Bar-

* ^% wren* Tjtft gwr^T %tt?t: i

Commentary.

For the real meaning of the verse thus explicated, which the Trans- lator misunderstood, see note * in p. 214, infra.

BOOK III., CHAP. XVIII. 213

Daityas were perverted, so that not one of them ad- mitted the authority of the Vedas.

haspatyas, or followers of Brihaspati, who seem to have been numerous aud bold at some period anterior to the fourteenth century. Asiatic Researches, Vol. XVI., p. 5.*

* Or Professor Wilson's collected essays, Vol. I. pp. 5 — 7.

I subjoin Dr. Muir's translation of a metrical passage, quoted in the Sarvadarsanasangraha , purporting to represent the views of Brihaspati:

"There is no heaven, no final liberation, no soul [which continues to exist] in another world, nor any ceremonies of castes or orders which are productive of future reward.

"The Agnihotra sacrifice, the three Vedas, the mendicant's triple staff (trida/ifla), and the practice of smearing with ashes, are the means of livelihood ordained, by the Creator, for men who have neither under- standing nor energy.

"If [it be true, that] an animal slaughtered at the Jyotishfoma sacrifice is [in consequence,] exalted to heaven, why does not the worshipper im- molate his own father?

"If a srdddha (offering of food to the manes) satiates even defunct creatures, it is quite superfluous to furnish people who are setting out upon a journey with any provisions; [as their friends who remain behind canvoffer food to them].

"Since [as you say,] persons in heaven are filled by oblations presented upon earth, why is not food similarly offered [by those below,] to people on the roof of the house?

"While a man does live, let him live merrily, let him borrow money, and swallow clarified butter. How can a body return to Earth, after it has once been reduced to ashes?

"If a man goes to another world, when he quits his body, why does not affection for his kindred impel him to come back?

"Hence, ceremonies for the dead are a mere means of livelihood de- vised by the Brahmans, and nothing else.

"The three composers of the Veda were buffoons, rogues, aud goblins. Every one has heard of jarbhari, turphari, and such other [nonsensical] exclamations of the Pandits.

"It is well known, that, in an aswamedha (horse-sacrifice), the embraces of the horse must be received by the queen; and it is, in like manner, well known what other sorts of things , also , are to be grasped by those

214 VISHNU PURANA.

When the Daityas had thus declined from the path of the holy writings, the deities took courage, and gathered together for battle. Hostilities, accordingly, were renewed; but the demons were now defeated and slain by the gods, who had adhered to the right- eous path. The armour of religion, which had for- merly protected the Daityas, had been discarded by them; and upon its abandonment followed their de- struction.1*

1 We may have, in this conflict of the orthodox divinities and heretical Daityas, some covert allusion to political troubles,

buffoons. In the same way, the eating of flesh is prescribed by those goblins." Journal of the Royal Asiatic Society, Vol. XIX., pp. 299—301.

Dr. Muir's learned and instructive notes must, for want of space, be omitted.

* The original of these two paragraphs has been more accurately ren- dered, by Dr. Muir, as follows: "The great Deceiver, practising illusion, next beguiled other Daityas by means of many other sorts of heresy. In a very short time, these Asuras (= Daityas), deluded by the Deceiver, abandoned the entire system founded on the ordinances of the triple Veda. Some reviled the Vedas; others, the gods; others, the ceremonial of sacrifice; and others, the Brahmans. This [they exclaimed,] is a doc- trine which will not bear discussion: the slaughter [of animals, in sacri- fice,] is not conducive to religious merit. [To say, that] oblations of butter consumed in the fire produce any future reward, is the assertion of a child. If Indra, after having attained to godhead by numerous sacrifices, feeds upon sami and other woods, then an animal which eats leaves is superior to him. If it be a fact, that a beast slain in sacrifice is exalted to heaven, why does not the worshipper slaughter his own father? If a man is really satiated by food which another person eats, then srdddhas should be offered to people who are travelling abroad; and they, trusting to this, should have no need to carry any food along with them. After it has been settled , that this doctrine is entitled to credence, let the opinions which I express be pondered, and received as conducive to happiness. Infallible utterances do not , great Asuras, fall from the skies: it is only assertions founded on reasoning that are ac-

BOOK III., CHAP. XVIII. 215

Thus, Maitreya, (you are to understand, that) those who have seceded from their original belief are said to be naked, because they have thrown off the garment of the Vedas. According to the law, there are four conditions (or orders of men of the three first castes),— the religious student, the householder, the hermit, and the mendicant.* There is no fifth state; and the un- righteous man who relinquishes the order of the house- holder, and does not become either an anchoret or a mendicant, is (also,) a naked (seceder). The man who neglects his permanent observances for one day and night, being able to perform them, incurs, thereby, sin for one day; and, should he omit them, not being in trouble, for a fortnight, he can be purified only by arduous expiation. The virtuous must (stop to) gaze upon the sun, after looking upon a person who has allowed a year to elapse without the observance of the

growing out of religious differences, and the final predominance of Brahmanism. Such occurrences seem to have preceded the invasion of India by the Mohammedans, and prepared the way for their victories.

cepted by me, and by other [intelligent] persons like yourselves. Thus, by numerous methods, the Daityas were unsettled by the great Deceiver ; so that none of them any longer regarded the triple Veda with favour. When the Daityas had entered on this path of error, the deities mus- tered all their energies, and approached to battle. Then followed a com- bat between the gods and the Asuras; and the latter, who had aban- doned the right road, were smitten by the former. In previous times, they had been defended by the armour of righteousness which they bore; but, when that had been destroyed, they, also, perished." Journal of the Royal Asiatic Society, Vol. XIX., p. 302.

For the remainder of this note, see the end of the volume,

* Parivrdj.

216 VISHNU PURANA.

perpetual ceremonies; and they must bathe, with their clothes on, should they have touched him: but, for the individual himself, no expiation has been declared. There is no sinner, upon earth, more culpable than one in whose dwelling the gods,* progenitors, and spirits f are left to sigh, unworshipped. Let not a man associate, in residence, sitting, or society, i with him whose person, or whose house, has been blasted by the sighs of the gods, progenitors, and spirits. Con- versation, interchange of civilities,§ or association] with a man who, for a twelvemonth, has not discharged his religious duties, is productive of equality of guilt; and the person who eats in the house of such a man, or sits down with him, or sleeps on the same couch with him, becomes like him, instantaneously. Again; he who takes his food without showing reverence to the gods, progenitors, spirits, and guests, commits sin. How great is his sin! The Brahmans, and men of the other castes, who turn their faces away from their pro- per duties, become heretics, and are classed with those who relinquish pious works. Remaining in a place where there is too great an intermixture of the four castes is detrimental to the character of the righteous.

* Insert 'Rishis'. •}• Bhuta. X Parichchhada. § Anupraina.

|| Here insert, by transfer, the words "for a twelvemonth." The ori- ginal runs:

The commentator says: ?ifa?^rT ^<^ I %T I «1MH I

BOOK IH., CHAP. XVIII. 217

Men fall into hell, who converse with one who takes his food without offering a portion to the gods, the sages, * the manes, spirits, and guests. Let, therefore, a prudent person carefully avoid the conversation , or the contact, and the like, of those heretics who are rendered impure by their desertion of the three Vedas. The ancestral rite, although performed with zeal and faith, pleases neither gods nor progenitors, if it be looked upon by apostates, f

It is related, that there was, formerly, a king named Satadhanu, whose wife, Saibya, was (a woman) of great virtue. She was devoted to her husband, bene- volent, sincere, pure, adorned with every female excel- lence, with humility, and discretion, t The Raja and his wife daily worshipped the god of gods, Janardana, with pious meditations, oblations to fire, prayers, gifts, fasting, and every other mark of entire faith, and ex- clusive devotion. On one occasion, when they had fasted on the full moon of Karttika, and had bathed in the Bhagirathi, they beheld, as they came up from the water, a heretic approach them, who was the friend of the Raja's military preceptor. § The Raja, out of respect to the latter, entered into conversation with the heretic; but not so did the princess. Reflecting that she was observing a fast, she turned from him, and cast

* Rishi.

t wrcf^: 3kt *?rt \\<* if^fxraTRTR:

§ Chdpdchdrya ; literally, ' archery-master .'

218 VISHNU PURANA.

her eyes up to the sun. On their arrival at home, the husband and wife, as usual, performed the worship of Vishnu, agreeably to the ritual. After a time, the Raja, triumphant over his enemies, died; and the princess ascended the funeral-pile of her husband.

In consequence of the fault committed by Satadhanu, by speaking to an infidel, when he was engaged in a solemn fast, he was born again, as a dog. His wife was born as the daughter of the Raja of Kasi, with a know- ledge of the events of her preexistence, accomplished in every science,* and endowed with every virtue. Her father was anxious to give her, in marriage, to some suitable husband: but she constantly opposed his design; and the king was prevented, by her, from ac- complishing her nuptials.f With the eye of divine in- telligence, she knew that her own husband had been regenerate as a dog; and, going, once, to the city of Vaidisa, she saw the dog, and recognized her former lord in him. Knowing that the animal was her hus- band, she placed upon his neck the bridal garland, ac- companying it with the marriage-rites and prayers:* but he, eating the delicate food presented to him, ex- pressed his delight, after the fashion of his species. At which she was much ashamed, and, bowing reverently

* Vipmna.

* The original has:

"She bestowed on him excellent cates and kind treatment." This is instead of "she placed • * prayers." The cates are referred to just below.

BOOK III., CHAP. XVIII. 219

to him, thus spake to her degraded* spouse: "Recall to memory, illustrious prince, the ill-timed politeness on account of which you have been born as a dog, and are now fawning upon me. In consequence of speaking to a heretic, after bathing in a sacred river, you have been condemned to this abject birth. Do you not re- member it?" Thus reminded, the Raja recollected his former condition, and was lost in thought, and felt deep humiliation. With a broken spirit, he went forth from the city, and, falling dead in the desert, was born anew, as a jackal. In the course of the following year, the princess knew what had happened, and went to the mountain Kolahala, to seek for her husband. Finding him there, the lovely daughter of the king of the earth said to her lord, thus disguised as a jackal: "Dost thou not remember, 0 king, the circumstance of conversing with a heretic, which I called to thy recollection, when thou wast a dog?" The Raja, thus addressed, knew that what the princess had spoken was true, and, there- upon, desisted from food, and died. He then became a wolf; but his blameless wife knew it, and came to him in the lonely forest, and awakened his remem- brance of his original state. "No wolf art thou," she said, "but the illustrious sovereign Satadhanu. Thou wast then a dog, then a jackal, and art now a wolf." Upon this, recollecting himself, the prince abandoned his life, and became a vulture; in which form his lovely queen still found him, and aroused him to a knowledge of the past. "Prince," she exclaimed,, "recollect your- self: away with this uncouth form, to which the sin of

* Kuyonija.

220 VISHNU PURANA.

conversing with a heretic has condemned you!" The Raja was next born as a crow; when the princess, who, through her mystical powers, was aware of it, said to him: "Thou art now, thyself, the eater of tributary grain, to whom, in a prior existence, all the kings of the earth paid tribute."1 Having abandoned his body, in consequence of the recollections excited by these words, the king next became a peacock, which the princess took to herself, and petted, and fed, constantly, with such food as is agreeable to birds of its class. The king of Kasi* instituted, at that time, the solemn sacrifice of a horse. In the ablutions with which it ter- minated,f the princess caused her peacock to be bathed; bathing, also, herself: and she then reminded Sata- dhanu how he had been successively born as various animals. On recollecting this, he resigned his life. He was, then, born as the son of a person of distinction ;t and, the princess now assenting to the wishes of her father to see her wedded, the king of Kasi caused it to be made known, that she would elect a bridegroom from those who should present themselves as suitors

' There is a play upon the word Bali, which means 'tribute', or ' fragments of a meal, scattered abroad to the birds ', &c.

* The original has SfifeFt TTWT, 'King Janaka'; thus revealing the monarch's name. This Janaka is nowhere else mentioned in the Vishnu- purdna.

t Avabhritha. See the Laws of the Mdnavas, XL, 83.

X We read, in the Sanskrit :

51% ^ 5ro*ii4N g^fu^T f*Tf"raR: i

"And he was born as son of the very magnanimous Janaka." Here, then, emerges still another Janaka; unless we suppose the princess to have married her own brother or half-brother..

BOOK III., chap. xvnr. 221

for her hand.* When the election took place, the prin- cess made choice of her former lord, who appeared amongst the candidates, and again invested him with the character of her husband. They lived happily to- gether ;f and, upon her father's decease, Satadhanu ruled over the country of Videha. t He offered many sacrifices, and gave away (many) gifts, and begot sons, and subdued his enemies in war; and, having duly ex- ercised the sovereign power, and cherished (benig- nantly,)the earth, he died, as became his warrior-birth, § in battle. His queen again followed him in death, and, conformably to sacred precepts, once more mounted, cheerfully, his funeral pile. The king, then, along with his princess, ascended beyond the sphere of Indra, to the regions where all desires are for ever gratified, || ob-

* cm: *rr fxmt f^ft f^m T^r^r^m: i

t ^J% ^ rT^T *TO ^^ftlTf ^T^T: I

"And the prince, with her, governed Sabhoga."

Of this country I know of no other notice. There are obvious objections to reading ^ ^ftTH^; and I find no lection ^THt^TTc^ •

* The text seems to point to some close connexion between Kasi, Vai- disa, and Videha. For Kasi, see Vol. II., p. 163, notes 12 and ^f; and, for Videha, ibid., p. 165, notes 9 and ^f.

Vidisa — perhaps intended by Vaidisa, — is mentioned in Vol. II., p. 150, note 6. The word Vaidisa may be due to the confounding, by ignorant or heedless copyists, of the i with the ai of old MSS. transcribed by them. Every one who has used such MSS., or has had to do with me- dieval inscriptions, must have encountered, repeatedly, the particle ^ so written as to be all but, if not quite, undistinguishable from f^", and vice versa. Perhaps the unjustifiable Triyaruiia may now be ac- counted for: vide supra, foot of p. 37. Also see p. 158, note ++; and Burnoufs Introduction, &c, Vol. I., p. 86, note 2, on Visala and Vaisali.

§ This phrase is an expansion of dharmatas.

|| This translates lokdn kdmaduhaK. For the region called by the equi- valent name Karaaduha, vide supra, p. 164, Translator's note.

222 VISHNU PURANA.

taimng ever-during and unequalled happiness in heaven, the perfect felicity that is the rarely realized reward of conjugal fidelity.1*

Such, Maitreya, is the sin of conversing with a her- etic, and such are the expiatory effects of bathing after the solemn sacrifice of a horse, f as I have narrated them to you. Let, therefore, a man carefully avoid the discourse or contact of an unbeliever, especially at sea- sons of devotion, and when engaged in the performance of religious rites preparatory to a sacrifice. * If it be necessary that a wise man should look at the sun, after beholding one who has neglected his domestic cere- monies for a month, how much greater need must there be of expiation, after encountering one who has wholly abandoned the Vedas, one who is supported by infidels, or who disputes the doctrines of holy writ? Let not a person treat with even the civility of speech, heretics, those who do forbidden acts,§ pretended saints, || scoun- drels, sceptics,2 1 and hypocrites. Intercourse with such

1 The legend is peculiar to the Vishnu Puraiia, although the doctrine it inculcates is to be found elsewhere.

2 Haitukas, 'causalists;' either the followers of the Nyaya or

ITTTT S^Ptfjf 3TTO ¥t%ft fTT f$*TH*l II

§ Vikarmastha.

|| Baiddlavratika. The original of " hypocrites" is bakavritti.

% The patrons of the Veda, like their analogues of all times and climes, have a just dread of the exercise of right reason; and haituka, or 'ra- tionalist', is, of course, a designation of evil omeu to orthodox Hindus. The annexed extract from the Girvdnapadamanjari of Varadaraja, or

BOOK III., CHAP. XVIII. 223

iniquitous wretches, even at a distance,— all association

'logical' philosophy, or Bauddhas; those who take nothing upon authority, and admit nothing that cannot he proved: or it is ex-

Varada Bhat'fa, — vide supra, p. 136, note », — may remind the reader of Sir William Hamilton's demolition, quotationwi.se, of the mathematics. One hapless logician, we here read, was cursed to become a jackal; while another was transformed into a ghoul. A person who addicts himself to the Nyaya is to be reckoned a dog: and Sankara Acharya is said to stigmatize such a one as a bull sans tail and horns. The extract here follows :

rtWT ff I ^if^M^fW [H 4192-6] ^T*ftr*lffT3i1SI?TT*inTt IT^K T$*m ^Tf I

* gTrsnreurra *frd*n<^WTr*nTT: i

Hl«H*Tl^ir*njrTT^ WI1 'TTrnTTT^: II jfil I ^Tt"?I\^T [Read Anusdtana-parvan, il. 2195 — 6] |

^TTW I

^rrt\w5TT% i

224 VISHNU PURANA.

with schismatics,— defiles. Let a man, therefore, care- plained, those who, by argument, cast a doubt upon the efficacy

WtST ^TfafRliT ^ snWWTTT ^^ ff II

*Httw^ ir&s ^jsrs ^rrcfxi i

Tr# WRWTWr *T ff TTT^reTO ^ II T$*\ f^cTRTr^T^ I

f^T3TffT¥T-5TTf^f7l SlTOt^ pi, L, 11] J^T ffiw *f?PCn?*ftrr f^T ^fTi: [Kat'ha Upanishad, II., 9] | XT^T TTphfif HjfailT ^Tf I

^^rWi^t^mflf: *bfofiTf*r Tfrr: tr^r; i

cRWT^T cj ^TfrW H*m %%ft^ »TfcC II ?frcm*T cTOT *TR *Tfj <J ^ftf%T % I

flppjrcT tf*rf*RT 35 t^rNm: ii ■fafN^r ti^t sm irr^ h^^tr: ii Tft i

%f^ft§ ^ f *n% f^inifr ^t ^rg^ ii Tfa i

^rnf\?TTf TS& I Tpfan^f xrfTOTSTnf TrfW^I TfTcnf^Ft ^ITrT: I

^f^^ ^rf^fT m TfwRt ^rr ^^^rrawff fmm i

fs^iraT 1 T*T ^5^T wtww T^Tf^ *nN wt i tsr TPT ^W%1-

^^raw^ ^TTRhn;*N?fi**; i s^fWiiTft r\ i fd i Nraswt- ^^t: ira*rfcrenT t^t i rr^rft^rhrat eras ^tw^t f Mi«Tl^-

f*TO^r U<fta% I

Varadaraja's citations and references are careless in the extreme. To the source of the extract which he professes to take from the Rdmdyana a clue is indicated by the verses wrongly attributed to the Moksha- dkarma; and the line which he assigns to the Mitdkshard is the very passage of the Vishnu-purd/ia to which this note is appended.

book in., chap. xvnr. 225

fully avoid them.*

These, Maitreya, are the persons called naked, the meaning of which term you desired to have explained. Their very looks vitiate the performance of an ances- tral oblation: speaking to them destroys religious merit for a whole day. These are the unrighteous heretics to whom a man must not give shelter, f and speaking to wrhom effaces whatever merit he may, that day, have obtained. Men, indeed, fall into hell, as the consequence of only conversing with those who unprofitably X as- sume the twisted hair and shaven crown; with those who feed without offering food to gods, spirits, and guests; § and those who are excluded from the presen- tation of cakes and libations of water to the manes.

of acts of devotion. II

t u^ Tnrfe^: *rreT ^ ijcrRT*rcjr^: i

This is the only reading that I find. Professor Wilson may have read dsrayet, for dlapet; mistaking its meaning. ♦ Vfithd.

§ *ft^fw*f^*refNfw3> m*rm i

|| This last explanation is the only one given by the commentator, — in a line in the midst of an anonymous metrical quotation:

But see the Mdnavadharmasdstra, XII. ; 111, and Kulluka's gloss thereon.

In his Essays, Analytical, &c, Vol. I., pp. 5 — 7,. Professor Wilson has given an account of the measures which he took, in India, towards preparing the materials that served as the basis of his Analyses of the Purauas, a series of papers ultimately abandoned unfinished. Under his oversight, we read, "indices were drawn up in Sanskrit. To convert

III. 15

226 VISHNU PURANA.

them into English, I employed several native young men, educated in the Hindu College, and well conversant with our language; and to them the Pandits explained the summary which they had compiled. The origi- nal and translation were examined by myself, and corrected wherever necessary. When any particular article appeared to promise interest or information, I had that translated in detail, or translated it myself; in the former case, revising the translation with the original."

Prom among all the works thus dealt with , none was the object of greater care than the Vishnu -pur ana. Of this a very large part was thought worthy of unabridged reproduction in English. Out of the scattered portions left untranslated, the longest occurs in the Book here completed, embracing Chapters VIII. — XVIII.

This being an appropriate place for a general note, and it being of interest to know the relation of the present version to that made in India, I shall here add a few specimens of the latter, — now the property of the India Office Library, — indicating the locality of the corresponding passages in the former.

Vol. L, p. 87, 1. 6 ab infra.

"As the characteristics of seasons are seen (to be the same and iden- tical in all their returnings), so in that manner they are the same in every beginning of the Yuga, &c. Thus, he creates, again and again, on the commencement of the Kalpas. This (Brahma) is desirous of crea- ting, has the power of so doing, and is joined with the power of making creations."

Vol. II., p. 223, 1. 6.

"He who thinks on Vasudeva during his prayers, sacrifices, and worship, despises even the state of Mahendra."

Vol. II., p. 241, 1. 5.

"In the same manner, 0 Maitreya, as the sun shines here in the mid- day, so does he shine in the other Dwipas in the midnight. He is always seen opposite, in the time of his setting and rising, (whether seen) from the cardinal points or the corners. Whoever observes the sun from any place, he is rising there ; and wherever he disappears, he is setting there. The sun is constantly present, and is neither setting nor rising (in any place, in reality). The ideas of his setting and rising are obtained merely from his being either visible or invisible (in any particular place)." Vol. II., p., 244, 1. 6.

"The rays of the sun and fire, identical with light and heat, pervade, during both day and night, being mingled with each other." Vol. II., p. 281, note *.

"Both these waters are productive of virtue and destructive of sin. These waters, 0 Maitreya, are of the Mandakim; and it is the bathing in them that is called Divyasndna.'"

book in., chap. xvur. 227

Vol. II., p. 309, 1. 4 ab infra. "When the world, being freed from works, is rendered void of defects, pure in its real form, and identical with knowledge, then the tree of desire produces no fruits, and all distinctions of matter are lost." Vol. II., p. 320, 1. 8. "The earth, feet, legs, buttocks, thighs, belly, &c, are, thus, depending upon one another. In the same manner, therefore, as this palanquin is upon my shoulder, so you do bear a load, also." Vol. III., p. 17, 1. 7. "In the Raivata Manwantara, he, the Vishiiu, who is the superior of all the Devatas, was born in the womb of Sarhbhiiti, with the Rajasa- gana, under the title of Manasa."

Vol. III., p. 65, 1. 1. "A fourth Samhita was written by Romaharshaua, called Romaharsha- nika. The essence of these four Saiiihitas, 0 Muni, or Maitreya, I have given in this Vishnu Purana, which I shall communicate to you."

Further, we have, in Vol. III., "Bhagadheya" for "Nabhanidishta", p. 13, last line; "twenty-one", p. 23, 1. 5; "Medhatithi", p. 25, 1. 3; "Savarga", p. 27, 1.2; an omission of "Taras", p. 27, 1. 6 and note J|; &c. <fcc. &c.

15*

VISHNU PURANA.

BOOK IV.

CHAPTER I.

Dynasties of kings. Origin of the solar dynasty from Brahma. Sons of the Manu Vaivaswata. Transformations of Ua or Sudyumna. Descendants of the sons of Vivaswat: those of Nedishtha. Greatness of Marutta. Kings of Vaisali. Descend- ants of Saryati. Legend of Raivata: his daughter Revati married to Balarama.

lYlAITREYA. — Venerable preceptor, you have ex- plained to me the perpetual and occasional ceremonies which are to be performed by those righteous individ- uals who are diligent in their devotions; and you have, also, described to me the duties which devolve upon the several castes, and on the different orders of the human race. I have now to request you will relate to me the dynasties (of the kings who have ruled over the earth). 1

1 The complete series of the different dynasties is found else- where only in the Vayu, the Brahmanda (which is the same), the Matsya, and the Bhiigavata Purahas. The Brahma Puraria and the Hari Van'isa, the Agni, Linga, Kurma, and Garuda Pu- rahas have lists of various extent, but none beyond the families of Pahdu and Krishna. The Markarideya contains an account

230 VISHNU PURANA.

Parasara. — I will repeat to you, Maitreya, an ac- count of the family of Manu, commencing with Brahma, and graced by a number of religious, magnanimous,* and heroic princes. Of which it is said: "The lineage of him shall never be extinct, who daily calls to mind the race of Manu, originating with Brahma." x Listen, therefore, Maitreya, to the (entire) series f of the prin- ces of this family, by which all sin shall be effaced.

Before (the evolution of) the mundane egg, existed Brahma, who was Hirariyagarbha, the form of (that supreme) Brahma which consists of Vishnu as iden- tical with the Rig-, Yajur-, and Sama- X (Vedas) ; the primeval, uncreated cause § of all worlds. From the right thumb of Brahma was born the patriarch Da- ksha:2 his daughter was Aditi, who was the mother! of

of a few of the kings of the solar dynasty alone ; and the Padraa, of a part of the solar and lunar princes only, besides accounts of individuals. In the Ramayaria, Mahabharata, and in the other Purarias, occasional short genealogies and notices of individual princes occur. In general, there is a tolerable conformity: but this is not invariably the case; as we shall have occasion to observe.

1 In the historical passages of all the Purarias in which such occur, and, especially, in the Vishnu and Vayu, verses, apparently the fragments of a more ancient narrative, are frequently cited. It may, also, be noticed, as a peculiarity of this part of the Pu- raha, that the narration is in prose.

3 Daksha is elsewhere said to have been one of the mind- born sons of Brahma, or to have been the son of the Prachetasas. See Vol. II., p. 9, note 1.

* Vira, which the commentator defines by utsdhavat, 'energetic'. ■f Anupurvi, 'succession.' * The original adds 'etc.' § Adibhuta. || The father being Kasyapa, according to the Bhdgavata-purdna, IX., I., 10.

BOOK IV., CHAP. I. 231

the Sun. * The Manu (Vaivaswata) was the son of the celestial luminary; and his sons 1 were Ikshwaku,

1 According to the nomenclature sometimes followed, and, as we shall have reason to conclude, intended in this place, there are ten sons of Manu. The commentator regards them, however, as but nine; considering Nabhaga-nedishtha but one name, or, Nedishtha the father of Nabhaga. f The number is generally stated to be nine; although there is some variety in the names, particularly in this name, which occurs Nabhagadishta, Nabha- garishta;! and also separated, as Nabhaga, Nabhaga, or Nabhaga; Nedishtha, Dishta, and Arishta: the latter, as in the Kurma, dis- tinctly stated, *rR"Rt WfTS- I Again, ^f^: *n^T: ^p: | Brahma Puraha. The commentator on the Hari Vamsa quotes the Vedas for Nabhagadishta: TPTWf^ % TPT^f^fTT ^: l§ But the name occurs as Nabhanedishfha in the Aitareya Brah- maria of the Rigveda, where 1 1 a story is told of his being exclu- ded from all share of his inheritance, on the plea of his being wholly devoted to a religious life: •TT*TT%f^^ % TR^ WW^^t <74f«ri *9nWCt "faT^t I See, also, Asiatic Researches, Vol. VIII., p. 384. IF The name, as ordinarily written, Na-bhaga, 'no-share,' has, nevertheless, an obvious connexion with the legend. The name of Nfiga is found only in our text, the Padma, and the

• Vivaswat; and so in the next sentence.

For Vivas wat's wives, vide supra, p. 20, text and note 1.

t TTOTI^T fxTfTT %f^ ^sre: | aif^f^W^r f^ ^cuftj ^TUT I Disht'a is here recognized as a substitute, "somewhere", for Nedishtha. Vide infra, p. 240, notes 2, f, ft, and ++•

X Corrected from "Nabhagarishfha".

§ This quotation is from Nilakaiifha on the Harivainia, il. 614. Only I find, invariably, the reading «TT*n«rf^nJ > yielding Nabhanedishfha.

|| V., 14. On the Nabanazdista of the ancient Parsis, see Pro- fessor R. Roth, Zeitschrift der Deutschen morgenlandischen Gesellschaft, Vol. VI., pp. 243—247.

% Or Colebrooke's Miscellaneous Essays, Vol. I., p. 25.

232 VISHNU PURANA.

Nriga,* Dhrishta, Saryati, f Narishyanta, Pramsu, Nabhaga, Nedishtha,i Karusha, § and Prishadhra.

Bhagavata: the Vayu has Najava. || Pramsu is, also, the reading of the Vayu and Agni, but not of the rest, IT which have Vena, Vanya, Danda, Kusanabha, or Kavi, in its place. The Mahabha- rata, Adi Parvan,** p. 113, has: Vena,ff Dhfishnu, Narishyanta, Nabhaga, Ikshwaku, Karusha, Saryati, Ila, Prishadhra, and Na- bhagarishta. The Padma Puraria, in the Patala Khanda, says there were 'ten,' JJ and names them Ikshwaku, Nfiga, Dishta, Dhfishta, Karusha, Saryati, Narishyanta, Prishadhra, Nabhaga, and Kavi.

* Vide supra, p. 13, note ff ; et infra, p. 256, notes • and §.

t Several MSS. have Saryati.

+ Substituted, here and in numerous instances below, for the un- meaning "Nedisht'a". • § In three MSS. I find Karusha.

|| This seems to have been mistaken for Nahava, into which one of Professor Wilson's MSS. corrupts Nahusha, itself an error for Nabhaga.

^[ But see note *l, below.

•" SI. 3140—3142. The last person of this group is called, in the text, the tenth ; and Nilakant'ha, the commentator, says, of him: TfrTSirT- WRTIT^ftS'SJ •TRTITfTSff ^IT I We are to understand, then, by •TWRn^Tefi) not one name, but an irregular combination of two.

ft The commentator Arjuna Misra here reads Veiiu.

++ And so says the Bhdgavata-purdna, — IX., I., 11, 12, — which gives the same names, save Nabhaga for Nabhaga. At VIII., XIII., 2, 3, it has, among ten names, both Nabhaga and Nabhaga, omitting Nriga; and it puts Vasumat for Kavi. Vide supra, p. 14, note •.

Like our text at pp. 13, 14, supra, the Mdrkandeya-purdna, LXXIX., 11, 12, says that the Manu had nine sons: Ikshwaku, Nabhaga, Dhfisht'a, Saryati, Narishyanta, Nabhaga, Disht'a, Karusha, and Prishadhra. The Calcutta edition of the Mdrkandeya-purdna has, here, such bad readings as Sarmati, Kuriisha, and Prushadhru. See, likewise, the same Purana, CXI., 4, 5.

In the Harivamsa, 613, 614, the names, in the best MSS., are, sub- stantially, as in the Mdrkandeya-purdna; except that, instead of Nabhaga and Dishia, we find Pramsu and Nabhagarishfa, with the variant Danda and Nedisht'ha. Further, Dhrishnu is a common substitute for its syno- nym Dbiishfa,

BOOK IV., CHAP. I. 233

Before their birth, the Mann, being desirous of sons, offered a sacrifice* (for that purpose,) to Mitra and Varuna; but, the rite being deranged, through an irreg- ularity of the ministering priest, a daughter, Ila,f was produced.1 Through the favour of the two divinities,

1 fHrrcim ftrJT^TTTf^Jn ^TTO 3TOT ^^5 I "That sacri- fice being wrongly offered, through the improper invocations of the Hotfi," &c4 It is also read ^ftfi^> 'frustrated.' This is rather a brief and obscure allusion to what appears to be an an- cient legend, and one that has undergone various modifications. §

The Vdyu-purdna has two several lists of the sons of the Manu. The first names Ikshwaku, Nabhaga, Dhrishiiu, Saryati, Narishyanta, Nabhaga Arisht'a, Kanisha, Prishadhra, and Pramsu; the second, Ikshwaku, Nabhaga, Dhrishfa, Saryati, Narishyanta, Pramsu, Nabhaga Arisht'a, Ka- nisha, and Prishadhra.

As each of these lists distinctly states that it reckons up only ten persons, we are to find but one in »TTWftSfT5« ■> which stands, here, in lieu of the more ordinary •rPTTITfTS* •

See the preceding page, note ** ; also, p. 240, note ** , and p. 256, note *, infra.

* Mil

f See the references in note * to p. 236, infra; also, Professor Wilson's Translation of the Rigveda, Vol. I., p. 82, note a.

+ It is to this effect that the passage is to be understood, if we read ■^F^fT, which lection the commentator prefers: rff*fre^|firj 3f«TTfi=srT

srra *rf?r ^rn^ i ne adds: wfTrfTcftT Tres*raFnfraT%<Tt-

fr^STST. I I nowhere find Professor Wilson's reading "^TTTSTT.

§ Premising the names of the Manu's ten sons, the Bhdgavata-purdna, IX., I., 13 — 16, says, as translated by Burnouf:

"Avant leur naissance, quand le Manu n'avait pas encore d'enfants, le bienheureux Vasichfha , ce puissant sage, avait celebre le sacrifice de Mitra et de Varuna, pour lui donner des tils.

" Alors Qraddha, la femme du Manu, qui s'etait soumise au voeu du lait, s'etant rendue aupres de l'officiant, se jeta a ses pieds, et le supplia de lui donner une fille.

"Mais a l'instant ou le Brahmane faisant les fonctions d'officiant,

234 VISHNU PURANA.

however, (her sex was changed, and) she became a man, named Sudyumna. At a subsequent period, in con-

According to the Matsya, no change of sex took place, in the first instance. The eldest son of Manu was Ida or Ila (^[^ or ^f), •whom his father appointed sovereign of the seven Dwipas. In his progress round his dominions, Ila came to the forest of Sam- bhu or Siva; entering into which, he was changed to a female, Ila, agreeably to a promise made, formerly, by Siva to Parvati, — who had been, once, unseasonably broken in upon by some sages,* — that such a transformation should be inflicted on every male who trespassed upon the sacred grove. After a season, the brothers of Ila sought for him, and, finding him thus metamorphosed, ap- plied to Vasishtha, their father's priest, to know the cause. He explained it to them, and directed them to worship Siva and his bride. They did so, accordingly; and it was announced, by the deities, that, upon the performance of an Aswamedha by Ikshwaku, Ila should become a Kimpurusha, named Sudyumna, and that he should be a male one month, and a female another month, alternately. The Vayu, which is followed by most of the other authorities, states, that, upon Manu's offering their share of the sacrifice to Mitra and Varuna, instead of a boy, a girl was born ; according to the Vedas : ^f T ^1% I^T ^f^T I Manu desired her to follow him:

Whence her name Ila (from ila or ida, 'come'). There, how- ever, Manu propitiates Mitra and Varuna; and the girl Ila is

yenait de recevoir ses instructions de celui qui recite le Yadjus, et tenait entre ses mains roffrande, l'attention qu'il donnait a la priere de Qraddha, lui fit commettre une erreur dans la maniere dont il prononca le mot Vachat.

"La meprise de 1'officiant donna lieu a la naissance d'une fille qui fut nominee Ila."

* In Ilavfita, the scholiast says.

BOOK IV., CHAP. I. 235

sequence of (becoming subject to the effects of) a male- diction once pronounced by Siva,* Sudyumna was

changed into the boy Ila, or Sudyumna, by their favour: as the Markarideya:f

Sudyumna's subsequent change to a female again is told much as in the Matsya; but his being alternately male and female is not mentioned in the Vayu, any more than it is in our text. The Bhagavata agrees, in that respect, with the Matsya; but it has, evidently, embellished the earlier part of the legend, by the in- troduction of another character, Sraddha, the wife of the Manu. It is said, that it was by her instigation, — as she was desirous of having a girl, — that the ministering Brahmans altered the pur- pose of the rite; in consequence of which a girl, instead of a boy, was born. The similarity of the name has induced the learned author of the Origin of Pagan Idolatry to conceive that he has found the Ila of the Hindus in the II or Ilus of the Phoeni- cians. "The Phenieian 11 is the masculine Ila of the Hindoos and Indo-Scythae; and Ila was a title of Menu or Buddha, who was preserved in the ark, at the time of the deluge." Vol. I., p. 156. And he thence concludes, that Ila must be Noah; whilst other circumstances in his Phoenician history identify him wTith Abraham. Vol. I., p. 159. Again: "Ilus or II * * is a regular Cuthic name of Buddha, which the Phenicians, I have no doubt, brought with them from their settlements on the Erythrean sea: for Buddha or Menu, in the character of Ila, is said to have married his own daughter, Ila, who is described as the off- spring of an ancient personage that was preserved in an ark, at the time of the general deluge." Vol. I., p. 223. Now, what- ever connexion there may be between the names of Ila, II, Ilus, Ilium, Ila 'the earth,' and Ilos 'slime,' there, is no very obvious

• Iiwara, in the original, t CXI., 11, 12.

236 VISHNU PURANA.

again transformed to a woman, in the vicinity of the hermitage of Budha, the son of (the deity of) the Moon. Budha saw and espoused her, and had, by her, a son named Puriiravas.* After his birth, the illustrious f Rishis, desirous of restoring Sudyumna to his sex, prayed to the mighty Vishnu, t who is the essence of the four Vedas,§ of mind, || of everything, and of nothing;! and who is in the form of the sacrificial

resemblance between the Paurariik legends of Ila and the Mosaic record ; nor do the former authorize the particulars of Ila stated by Mr. Faber, on the authority, probably, of Colonel Wilford. The Manu Satyavrata, who was preserved in the ark, is never called Ila; nor is he the father of Ila. Buddha was not so pre- served; nor is Ila ever a title of Buddha. Budha (not Buddha), the husband of Ila, never appears as her father; nor is he a Manu; nor is she the daughter of any ancient personage preser- ved in an ark. There is not, therefore, as far as I am aware, any circumstance in the history of Ila or Ila which can identify him either with Abraham or Noah.

* *n w?^ tot ^r: y*<cra4H<iM4jr<ii44iii4Ki i

Thus it is indicated, observes the commentator, that the Solarian race sprang irom the Lunarian.

For Ila and Puniravas, see Chapter VI. of this Book. Ila is dwelt on, in great detail, by Burnouf, in his Bhdgavata-purdna, Vol. III., Preface, pp. LXX.— XCII.

See, for another version of the original, Dr. Muir's Original Sanskrit Texts, Part I., p. 44.

f Amitatejas.

\ In all my MSS., Vishnu is qualified, first of all, as 'identical with sacrifice,' isht'imaya.

§ The epithet 'one with the law', dharmamaya, here follows, in nearly all my MSS.

j| Here all my best MSS. insert 'identical with intelligence', jndnamaya.

% This is not in all MSS.

book iv., chap. r. 237

male;* and, through his favour, Ila once more became Sudyumna; (in which character) he had three sons, Utkala, Gaya, and Vinata.1

In consequence of his having been, formerly, a fe- male, Sudyumna was excluded from any share in his paternal dominions: but his father, at the suggestion ofVasishtha, bestowed upon him the city Pratishthana;2 and he gave it to Puniravas.f

1 The Matsya calls the name of the third, Haritaswa; the Vayu, &c, Vinataswa; the Markandeya,t Vinaya; and the Bha- gavata, § Vimala. All hut the last agree in stating that Utkala (Orissa) and Gaya (in Behar) are named after the two first. The Matsya calls the third the sovereign of the east, along with the Kauravas; the Vayu makes him king of the west. !| The Bhaga- vata calls them, all three, rulers of the south. IF

2 The authorities agree in this location of Sudyumna. Pra- tishthana** was situated on the eastern side of the confluence of the Ganges and Jumna, the country hetween which rivers was the territory of the direct male descendants of Vaivaswata. In the

* Yajnapurusha. See Vol. I., p. 61, note 1 ; p. 163, note *; and pp. 180, 181: also, Vol. II, p. 136. f One MS. has Purushavara. : CXI., 15. § IX., I. 41. || The Vdyu-purdna says:

f^gnfT ct^t ^T^m^i^r <j tot gft n

We are, thus, told, that the kingdom of Vinataswa lay to the west of Utkala.

With this compare the Uarivamsa, si. 632 ; and the Linga-purdna, Prior Section, LXV, 27.

Vide infra, p. 240, note ||.

** See Burnouf's Bhdgavata-purd/'ta, Vol. III., Preface, pp. XCVII., XCVIII.

238 VISHNU PUR ANA.

Of the other sons of the Manu, Pfishadhra, in con- sequence of (the crime of) killing a cow,* was degraded

Hari Vamsa, f it is said that be reigned in Pratishthana, having killed Dhfishtaka, Ambarisha, and Darida:

M. Langlois had, + no doubt, ^rf^EfJ in his copy; as he ren- ders it:§ 'II donna * * * naissance a trois enfants;' though, as he observes, Hamilton | had called these the sons of Ikshwaku. The Brahma Puraria has not this passage; nor does the commen- tator on the Hari Variisa give any explanation: neither does any- thing of the kind occur elsewhere. We have, however, subse- quently, in the text, If Darida named as a son of Ikshwaku; and, in the Padma Puraria, Sfishti Kharida, and in the Uttara Karida of the Ramayaria, we have a detailed narrative of Darida, the son of Ikshwaku, whose country was laid waste by an impreca- tion of Bhargava, whose daughter ** that prince had violated. His kingdom became, in consequence, the Daridaka forest. The Ma- habharata, Dana Dharma,ff alludes to the same story. If, there- fore, the preferable reading of the Hari Vamsa be Suta, 'son,' it is at variance with all other authorities. At the same time, it

* The Sanskrit has 'his teacher's cow'. f SI. 637.

X Since he puts "Dandaca", a word of three syllables, it is more than probable that he followed some such reading as rf U^<+^jf7T ff ^W! > which I find to be the most ordinary. In some MSS. , d U^^JT^T ^JcTt^t^ occurs. The lection ^fT^f! is of no account. It seems like a corruption of the last syllables of d U^^Jlfttf <T "^T > 'which is read in one of Professor Wilson's MSS. § Vol. I., p. 54.

|| The fact as to Mr. Hamilton's statement is more correctly expressed in these words: "Fr. Hamilton dit que ce roi, et par consequent ses freres, etaient fils d'Ikchwacou." See Genealogies of the Hindus, <£c, p. 64. ^f Vide infra, p. 259. •• Abja, by name. If A part of the S'dnti-parvan.

BOOK IV., CHAP. I. 239

to the condition of a Siidra.1 From Kariisha de- scended the mighty warriors* termed Karushas, (the

must be admitted, that the same work is singular in asserting any collision between Darida and his brothers and Sudyunma; and the passage seems to have grown out of that careless and ignorant compilation which the Hari Vamsa so perpetually pre- sents. It is, not improbably, a gratuitous perversion of this pas- sage in the Matsya:

'Ambarisha was the son of Nabhagajf and Dhrishta had three sons.'t

1 This stoiy has been modified, apparently, at different periods, according to a progressive horror of the crime. Our text simply states the fact. The Vayu says he was hungry, and not only killed, but ate, the cow of his spiritual preceptor, Chyavana. In the Markandeya, § he is described as being out a hunting, and killing the cow of the father of Babhravya, mistaking it for a Gavaya or Gayal. The Bhagavata, || as usual, improves upon the story, and says that Prishadhra was appointed, by his Guru, Vasishtha, to protect his cattle. In the night, a tiger made his way into the fold; and the prince, in his haste, and in the dark, killed the cow upon which he had fastened, instead of the tiger. In all the authorities, the effect is the same; and the imprecation of the offended sage degraded Prishadhra to the caste of a Sudra. According to the Bhagavata, the prince led a life of devotion, and, perishing in the flame of a forest, obtained final liberation. The obvious purport of this legend, and of some that follow, is, to account for the origin of the different castes from one common ancestor.

* Kshaltriya.

t Vide infra, p. 257.

* For their names, vide infra, p. 255, note 2. § Ch. CXII.

|| IX., II., 3—14.

240 VISHNU PURANA.

sovereigns of the north.)1* The son of Nedishtha,f named Nabhaga, became aVais)7a:2i his son wasBhalan-

1 The Bluigavata§ also places the Karushas in the north :||

But the country of the Karushas is, usually, placed upon the Paripatra or Vindhya mountains. See Vol. II., p. 158, note 2.%

2 The Vayu has 'Nabhaga, the son of Arisht'a:' «TRIT- 'ft-StTS^^ I** The Markarideyaff has 'the son of Dishta:' "f^^J^J ^TT^fT^n I The Bhagavata++ also calls him the son of

I do not find this parenthesis in the original; nor is it taken from the commentary.

f One MS. has Dishta. Vide supra, p. 231, note f.

J See Original Sanskrit Texts, Part I., pp. 45, 46. § IX., II., 16.

|| By the term vttardpatha, used in the original, the regions to the

north of the Vindhya mountains are intended. The regions to the south

of those mountains are, similarly, denominated dakshindpatha. Vide

supra, p. 237, note II.

% But also see Vol. II., p. 123, text and note 1; p. 133, text and note f.

** The verse, as I find it, runs:

That is to say, Bhalaudana is declared to be son of 'Nabhaga Arisht'a.' The purport of the verse is, manifestly, to set forth the paternity of Bhalandana. Besides this, not to increase the Vdyu-purdna's tale of the Manu's sons from nine to ten, Nabhaga Arisht'a must be taken together, as denoting one person. The sense would not be changed, while the grammar would be amended, by reading •TWT'nfTS0 ' — yielding Nabhagarisht'a, — which, as we have seen, occurs elsewhere. Vide supra, p. 232, notes *• and +*; also, p. 256, note *, infra. ft CXIII., 2. And so the Linga-purdna, Prior Section, LXVI., 53. :: IX., II., 23:

Sridhara remarks, on this: f^^^( Tpft •TWP'ft ^RTTWTW-

The Nabhaga from whom this one is thus discriminated is named in IX., IV., 1, 9, 13; also, in VIII., XIII., 2. Vide supra, p. 14, note «, and p. 232, note *J.

The commentator on the V ishnu-purdna says : •T'felJ'^ M"4t •TWT'ft

BOOK IV., CHAP. I. 241

dana ; l * whose son was the celebrated Vatsa-

Dishta. According to that authority, he became a Vaisya by his actions. The other Purarias generally agree, that the descendants of this person became Vaisyas ; but the Matsya and Vayu do not notice it. The Markarideya details a story of Nabhaga' s carrying off and marrying the daughter of a Vaisya; in consequence of which he was degraded, it is said, to the same caste, and de- prived of his share of the patrimonial sovereignty, which his son and successor recovered. The Brahma Puraria and Hari Vamsaf assert, that two sons of Nabhagarishta again became Brahmans : but the duties of royalty imply the Kshattriya caste of his pos- terity ; and the commentator on our text observes, + that the son of Nabhaga was born before his father's degradation, and, conse- quently, the race continued Kshattriya; — an assertion unsuppor- ted by any authority : and it must, therefore, appear, that a race of Vaisya princes was recognized by early traditions. 1 Bhanandana:§ Bhagavata.

ZffdtFl' 'BRT^In I This imports, that it was not till after the birth of Bhalandana, that Nabhaga was turned into a Vaisya; and hence it is that his descendants were, like himself in his original dignity of birth, Kshattriyas.

We meet with other Nabhagas, at pp. 256 and 303, infra.

• In two MSS. I find Bhanandana, for which see note §, below.

t TRTITfT^tpfr ft t^fT sTTWW Trft I

So read my best MSS.; the Calcutta edition being defective here. Some MSS. have Nabhagadisht'a for the name; and, in one, I find Nabhaga:

M. Langlois must have had before him a still different lection, one much like that in the Bombay edition; for he translates: "Les fils de Nabhagarishta, Kchatriyas d'origine, devinrent Vesyas."

* See note J+ in the preceding page.

§ This looks like a Bengal corruption of Bhalandana, the reading in all my best MSS. of the Bhagavata. See note * in the next page. III. 16

242 VISHNU PURANA.

pri:1* his son was Praihsu ;f whose son was Pra- jani;2 whose son was Khanitra;3 whose son was the very valiant Kshupa;4t whose son was Vimsa;5

1 Vatsapriti : Bhagavata. Vatsasri : Markandeya. § The latter has a story of the destruction of the Daitya Kujambha by Vidii- ratha, the father of Sunanda, the wife of Vatsasri. The Vayu has Sahasrari.|j

8 Pramati : Bhagavata. IF

3 According to the Markandeya, the priests of the royal family conspired against this prince, and were put to death by his min- isters.

4 Chakshusha : Bhagavata. ** * Vira: Markandeya. ff

* All iny best MSS. give Vatsapriti once, or twice, several having both Vatsapriti and Vatsapri; for the name is repeated, in the original, in connexion with Praihsu. Vatsapri, and as son of Bhalandana, is mentioned several times in the Anukramanikd to the Rigveda.

t Where (for a single instance out of several,) Prams'u— p. 232, supra, —is called one of the "sons" of Manu, are we to understand, by "sons", "descendants"? Or is the Praihsu here spoken of a second person of that name? He was one of twelve sons of Vatsapri, according to the Mdrkandeya-purdna, CXVIIL, 1, 2.

According to the Vdyu-purdna, Praihsu was son of Bhalandana:

X My MSS. read, without exception: cfcHf TsffsT^: I cTWTW ^K I ^ *H WTfa^TO <!«h*n f^hftSH^ I Professor Wilson, mistaking the particle cha, 'and', for part of the name, printed "Chakshupa", which I have altered as above.

See note § in the next page. That the name is Kshupa is, further, evident from several passages of the Mdrkandeya-purdna; as CXX., 1:

^xn ^f^r^^f ims TT5*f *rar fwr i

§ My best MSS. of the Mdrkaiideya-purdna have, like the Calcutta edition, Vatsapri.

||. In the Vdyu-purdna, as known to me, there is no name at all here. See the line quoted in note f> above.

% The Vdyu-purdna and the Mdrkandeya-purdna have Prajati.

** Pretty certainly, there is, here, a gross mistake in the Bhdgavata- purdrla. See note X, above. ft CXX., 13.

BOOK IV., CHAP. I. 243

whose son was Vivimsati,1* whose son was Kha- ninetra;f whose son was the powerful, wealthy, and valiant Karandhama ; 2 whose son was Avikshi (or Avikshit);3* whose son was the mighty Ma- rietta, § of whom this well-known verse || is recited:

1 Rambha precedes Vivimsati: Bhagavata. II

2 Balaswa, ** or Balakaswa, or Subalaswa, according to the Markandeya, which explains his name Karandhama to denote his creation of an army, — when besieged by his revolted trib- utaries,— by breathing on his hands (^R^ -\- ^W«)-

3 Both forms occur, as the commentator observes: 3rPhqf^e|' grf^^f^f^ff^tSjfq "TTT I The Markandeya has a long story of this prince's carrying off the daughter ofVisala, king of Vaidisa ff. Being attacked and captured by his confederated rivals, he was rescued by his father, but was so much mortified by his disgrace, that he vowed never to marry nor reign. The princess, also be-

* I find no reading but Vivinisa, if Vinisa — which is, of course, a mere clerical inadvertence, — is left out of account. Vivinisa is, also, the lection of the Mdrkandeya-purdna, CXX., 14, 15: and see note §, below. For this word, as denoting a caste, see Vol. II., p. 193.

f Nearly all my MSS., including every one of the best, here inter- pose Ativibhuti, or else Vibhuti, as son of Khaninetra and sire of Karandhama.

+ In the Vdyu-purdna I find Avikshita; and he is named immediately after Khanitra, as if his son. But, almost certainly, there is, here, a hiatus in my MSS.

Avikshita is, also, the reading of the Mdrkandeya-purdna, Ch. CXXIII.

§ In the Mahdbhdrata, Ahvamedhika-parvan, Chap. IV., we find the following genealogy, referred to the Krita-yuga: Manu, Prasandhi, Kshupa, Ikshwaku, Vimsa (one of a hundred sons, all kings), Vivinisa, Khaninetra (one of fifteen sons), Karandhama, Avikshit, Marutta.

|| I find "two stanzas": ^rertrRTOTfc "*ftc|fr ^T^ffi* I And two stanzas are immediately afterwards quoted.

If In my MSS., Rambha follows Vivhiis'ati ; and Vims'a is omitted.

** This appears to be the true reading of the Mdrkandeya-purdna.

ft From the original, ^"fe^rrf^PTfT!, it is safest, pending the pro- duction of explicit proof that there is such a name as "Vaidisa," to infer, in preference, Vaidisa. Vide supra, p. 221, note +.

16*

244 VISHNU PURANA.

"There never was beheld, on earth, a sacrifice equal to the sacrifice of Marutta. All the implements and utensils* were made of gold. Indra was intoxi- cated f with the libations of Soma-juice; and the Brah- man s were enraptured with the magnificent donations they received. The winds of heaven encompassed the rite, as guards; and the assembled gods attended, to be- hold it."1} Marutta was a Chakravartin (or universal

coming an ascetic, met with him in the woods; and they were, finally, espoused: but Avikshit kept his other vow, and relin- quished his succession in favour of his son, who succeeded to the kingdoms of both Karandhama and Visala.

1 Most of our authorities quote the same words, with, or without, addition. § The Vayu|| adds, that the sacrifice was con- ducted by Samvarta, whom the Bhagavata terms a Yogin, the

* "Implements and utensils" is to render vaslu.

f The commentary explains "^RT^Tc^ by ^rffnTJ^T WSt ^J5 I

According to the scholiast, the Maruts purveyed food, &c, on the

occasion : Tr^fr ^t: I Trfr^ETT ^WTf^rfr%*F*rr: I

§ Whence the first of these- stanzas was derived I am unable to say; but we probably have the prototype of part of the second in the following quotation in the Aitareya-brdhmana, VIII., 21 :

See, also, the Satapatha-brdhmaria, XIII , V., IV., 6 ; and compare the Bhagavata-purdna, IX., II., 27, 28. || Its words are:

w^m^ f^ *fta: *ff (*Tf ^T^f : I ^t^rRT *r ff Trerre f^ff wrf^tr: n

book iv., chap. r. 245

monarch): he had a son named Narishyanta;1 his son wasDama;2 his son was Rajyavardhana;* his son was Sudhriti; his son was Nara; his son was Kevala; his son was Bandhumat; his son was Vegavat; his son was Budha;3 his son was Tfinabindu, who had a daughter

son of Angiras; and that Bfihaspati was so jealous of the splen- dour of the rite, that a great quarrel ensued between him and Samvarta. How it involved the king is not told; but, apparently, in consequence, Marutta, with his kindred and friends, was taken, by Samvarta, to heaven. According to the Markarideya,f Marutta was so named from the paternal benediction, 'May the winds be thine,' or 'be propitious to thee' (JT^TtR ftr^TTT^)- He reigned, agreeably to that record, 85000 years.

1 Omitted in the Bhagavata.

3 A rather chivalric and curious story is told of Dama, in the Markarideya. t His bride, Sumana, daughter of the king Dasarha,§ was rescued, by him, from his rivals. One of them, Vapushmat, afterwards killed Marutta, who had retired into the woods, after relinquishing his crown to his son. Dama, in retaliation, killed Vapushmat, and made the Pirida (or obsequial offering) to his father, of his flesh: with the remainder he fed the Brahmans of Rakshasa origin : such were the kings of the solar race.

WTUPJTRfrsRTJrrer T^:^wp^K i

3 The Bhagavata has Bandhavat, Oghavat, and Bandha.1T

* The Vdyu-purdna has Rashfravardhana.

f CXXVIII., 33. t Ch. CXXXIV.

§ I find ^pH <^3JTUJ I'faPT^, "daughter of the king of Dasarna". See Vol. II., p. 160, note f; p. 178, note *.

|| Mdrkan&eya-purdna, Calcutta edition, pp. 657, 658.

T I find, in all the MSS. I have examined, Bandhumat and Vegavat; ■while the prevailing reading of the third name is Bandhu , of which Bandha and Budha are variants. The Vdyu-purdna agrees, as to all three names, with the Vishnu-purdna.

246 VISHNU PURANA.

named Ilavila. l* The celestial nymph f Alambusha, becoming enamoured of Trinabindu, bore him a son named Visala, by whom the city Vaisali was founded.2

1 The VayuJ and Bhagavata both add, that she was the wife of Visravas, and mother of Kubera. § In the Linga Purana, she is said to have been the wife of Pulastya, and mother of Visra- vas. The weight of authority is in favour of the former state- ment. See Vol. I., p. 154, note 2.

2 The Bhagavata names three sons, Visala, Suriyabandhu, and Dhumaketu. || Vaisali is a city of considerable renown in Indian tradition; but its site is a subject of some uncertainty. Part of the difficulty arises from confounding it with Visala, another name of Ujjayini :

Hemachandra. IF Also, in the Megha Diita:**

'Having arrived at Avanti, * * * proceed to the illustrious city before indicated, Visala.' fa^rT^TTf^rRTfl ^ 1*1 Hi 3T^ I 'To the city Ujjayini, named Visala.' Comment. Vaisali ff, how- ever, appears to be very differently situated. According to the Buddhists, amongst whom it is celebrated as a chief seat of the labours of Sakyatt and his first disciples, it is the same as Prayaga,

* Only one of my MSS. has this name; one has Ilirila; and all the rest have Ilivila. Also see note +, below.

The Bhdgavata-purdna, IX., II., 31, represents I&avida as daughter of Trinabindu and Alambusha. f Apsaras.

* The Vdyu-purdna has Ivida, and calls her mother of Visravas:

§ Called Dhanada, in the Bhdgavata-purdna.

|| I find Dhiimraketu. ^f Abhidhdna-chintdmani, IV., 42.

** &l. 32, Prof. Wilson's second edition.

ft The genuine Rdmdyana has Visala; the Bengal recension, Vaisali. The latter name, Burnouf maintains, is that which was known to the Bud- dhists. Introduction a IHistoire du Buddhisme Indien, Vol. I., p. 86, note 2.

J+ Corrected from "Siakhya."

BOOK IV., CHAP. I. 247

The son of the first king of Vaisali was Hemachan- dra; his son was Suchandra; his son was Dhmnraswa; his son was Sfinjaya;1 his son was Sahadeva;2 his son was Krisaswa; his son was Somadatta, who celebrated, ten times, the sacrifice of a horse; his son was Jana- mejaya; and his son was Sumati.3* These were the

or Allahabad ;f but the Ramayaria (I., 45) places it much lower down, on the north bank of the Ganges, nearly opposite to the mouth of the Sone; and it was, therefore, in the modern district of Saran, as Hamilton (Genealogies of the Hindus X) conjectured. In the fourth century, it was known, to the Chinese traveller Fa-hian, as Phi-she-li, on the right bank of the Gandak, not far from its confluence with the Ganges. § Account of the Foe-kue- ki : jj Journal of the Royal Asiatic Society, Vol. V., p. 128.

1 Dhumraksha and Samyama: Bhagavata. IF

2 The text is clear enough ; ^^TT<*fif ^: I cfcf: ITCTTEr' I But> as elsewhere noticed (Hindu Theatre, Vol, II., p. 296), the com- mentator on the Bhagavata** interprets the parallel passage,

very differently, or : JJf?^: | ^f%*T ^jfTffTt | ft 'Krisaswa with Devaja,' or, as some copies read, Devaka, or Daivata, as if there were two sons of Samyama.

3 The Bhagavata changes the order of these two, making Janamejaya the son of Sumati: or Pramati; Vayu. Sumati, king

* Four of my MSS. have Swamati.

t Burnouf, where referred to in note ft in the preceding page, shows this opinion to be groundless. ^ Pp. 37, 38.

| General Cunningham, with others, thinks it is now represented by Basadh, a village twenty-seven miles nearly north from Patna. Journal of the Asiatic Society of Bengal, 1863, Supplementary Number, p. lii.

|| The article referred to was written by Professor Wilson.

«|f The Bhdgavata-purdna, IX., II., 34, makes Hemachandra father of Dhumraksha, father of Samyama, father of Krisaswa and Devaja.

*• IX., II., 34. -J-f The commentator adds : MldlnK TRI«*M+IN*i I ^^J *T TJ^ I

248 VISHNU PURANA.

kings of Vaisali;* of whom it it is said:f "By the favour of Trinabindu, all the monarchs of Vaisali} were long-lived, magnanimous, equitable, and valiant."

Saryati (the fourth son of the Manu,) § had a daugh- ter named Sukanya, who was married to the holy sage Chyavana:1!! he had, also, a righteous son called Anarta.

of Vaisali, is made contemporary with Rama: Ramayana, I., 47. 17. The dynasty of Vaisala kings is found only in our text, the Vayu, and Bhagavata. Hamilton T places them from 1920 to 1240 B. C; but the latter is incompatible with the date he assigns to Rama, of 1700 B. C.** The contemporary existence of Sumati and Rama, however, is rather unintelligible; as, according to our lists, the former is the thirty -fourth, and the latter, the sixtieth, from Vaivaswata Manu.

1 The circumstance of their marriage, of Chyavana's appro- priating a share of offerings to the Aswini Kumaras, and of his quarrel with Indra, in consequence, are told, in detail, in the Bhagavata and Padma Purarias.

" Expressed by vaUdlaka.

t ^H'ht'J'Sr^ jn*|fT I AQd 'what follows is a stanza. It occurs in the Vdyu-purdna, as well, but not as if a quotation.

* VaUdlaka.

§ The Aitareya-brdhmana, IV., 32, and VIII., 21, speaks of Saryata, son of Manu. The Rigveda, also, has Saryata. Perhaps this name is here a metronym.

|! "The Rishi Chyavana married his [Vaivaswata's] daughter; and a solemn sacrifice was held on the occasion, at which Indra and the Aswins were present. Chyavana appropriated to himself the share of the oblation intended for the Aswins, at which Indra was very angry; and, to appease him, a fresh offering was prepared. The Scholiast quotes this story from the Kaushitaki Brahmaiia." Professor Wilson's Translation of the Aigveda, Vol. I., p. 139, note a.

^f Genealogies of the Hindus, &c, p. 38.

BOOK IV., CHAP. I. 249

The son of the latter was Revata,1 who ruled over the country (called, after his father,) Anarta, and dwelt at the capital, (denominated) Kusasthali.2 The son of this prince was Raivata, or Kakudmin, the eldest of a hun- dred brethren. He had a very lovely daughter;* and (not finding any one worthy of her hand,) he repaired, with her, to the region of Brahma, to consult the god where a fit bridegroom was to be met with. When he arrived, the quiristersf Haha, Huhu, and others were singing t before Brahma; and Raivata, § waiting till they had finished, imagined the ages that elapsed during their

1 In most of the other Purarias, Reva, or Raiva. || The Linga and Matsya insert a Rochamana before him; and the BhagavatalT adds, to Anarta, Uttanabarhis and Bhiirishena.

3 The Bhagavata** ascribes the foundation of Kusasthali to Revata, who built it, it is said, within the sea. The subsequent legend shows, that it was the same, or on the same spot, as Dwa- raka; and Anarta was, therefore, part of Cutch or Gujerat. See Vol. II., p. 171, note 4. ft

• The reading of my MSS. is rf^J ^ ^<ft •TW 3WI, " and he had a daughter, Revati." t Gandharva. For Haha and Huhu, see Vol. II., pp. 286, et seg.

t ^rfTTfTR TRT f^f TT^pN'TfacI I The Piece of music whicn they were executing was an atitdna, — a certain song, according to the commentary. A variant for gdndharvam is gdndhdram, qualifying ati- tdnam. The scholiast takes note of it.

§ The original has Raivataka, here and below.

|| My MSS. of the Vdyu-purd/ia have these two readings, and Rava, as well.

% XI., III., 27.

« IX., III., 28:

^U*r: w^ tiff f%f*ntro ^jir^Rta; i

ft Also see Vol. II., p. 172, note 2.

250 VISHNU PURANA.

performance to be but as a moment.* At the end of their singing, Raivata prostrated himself f before Brah- ma,** and explained his errand. "Whom should you wish for a son-in-law?" demanded Brahma; and the king mentioned to him various persons with whom he could be well pleased. § Nodding his head gently, and (graciously) smiling, Brahma said to him: "Of those whom you have named the third or fourth generation || no longer survives; for many successions of ages II have passed away, whilst you were listening to our songsters.** Now, upon earth, the twenty-eighth great age of the present Manu is nearly finished, and the Kali period is at hand, ff You must, therefore, bestow this virgin gem it upon some other husband: for you are, now, alone; and your friends, your ministers, ser-

* Muhurta. The Sanskrit is: rTPfQ fy^l'faf^^^^^lVf^- ^ffT fffUWfa ^^fR?: *y^prtfiW ^ I Trimdrga is here a musical technicality.

t Pranamya.

+ Here, and just above, and also below, designated by his epithet of abjayoni, ' lotos-born.'

§ And he further solicited Brahma's advice as to a eboice: ^J TJTTf

II The Sanskrit is ^rwnraiijwfa: i

^f Chaturyuga.

** Literally, 'this music1, etad gdndharvam.

tt ^rrora ?gcr% t mf^rcrfrTrm**^ *H"^«jgji*HHldMHH *

WWt f% rlWf^T: I Comment: ^T^f ^*J^ M j\ <S I fa^fTTff**'

^Tppi *nnrrai*t i

What is meant is, that, in the meantime, twenty-eight four-yuga cycles of the manwantara or patriarchate then current had nearly elapsed, &c. Compare the Bhdgavata-purdna, IX., III., 33. For the length of a manwantara, see Vol. I., pp. 50— -52. H Kanyd-ratna.

BOOK IV., CHAP. I. 251

vants, wife, kinsmen, armies,* and treasures have long since f been swept away by (the hand of) time." Over- come with astonishment and alarm, t the Raja then said to Brahma: "Since I am thus circumstanced, do thou, lord, tell me unto whom the maiden shall be given." And the creator of the world, § whose throne is the lotos, I! (thus benignantly) replied to the prince, as he stood bowed and humble IF before him : ** "The being of whose commencement, course,f f and termination we are ignorant; the unborn and omnipresent tt essence §§ (of all things); he whose real and infinite |||| nature and essence ff (we do not know), is the supreme Vishnu.*** He is time, made up of moments, and hours, and years ;fff whose influence ill is the source of (perpetual) change. He is the universal form of all things, from birth to death.§§§ He is eternal, without name or shape. Through the favour of that imperishable |||| (being) am

* Bala.

f Atyanta, 'entirely."

X The two substantives are to render sddhwasa. § Sapta-loka-guru. || Abjayoni. ^[ Kritdnjali-bhuta.

** All the rest of this chapter is in verse, ft Madhya. \\ Sarvagata. §§ Dhdtu. HII Para. ^Hf Sara.

**• "Supreme Vishnu" corresponds to parameswara. fit Kaldmuhurtddi. XX* Vibhuti.

§§§ I find ^PJRnt^T <W<(H£f<«nir^TO WrcR^ I According to this, he is said to be 'unborn and indestructible,' &c. &c. IIIHI Achyuta. See Vol. I., p. 15, note 3.

252 VISHNU PUR AN A.

I the agent of his power in creation; through his an- ger is Rudra the destroyer (of the world); and the cause of preservation, Purusha, proceeds, also, from him. The unborn, having assumed my person,* cre- ates (the world); in his own essence, f he provides for its duration; in the form of Rudra, he devours all things; and, with the body of Ananta, he upholds them. Im- personated as Indrat and the other gods, he is the guardian of mankind; § and, as the sun and moon, he disperses darkness. Taking upon himself the nature of fire, he bestows warmth and maturity, and, in the condition of the earth, nourishes all beings. || As one with air,f he gives activity to existence;** and, as one with water, he satisfies (all wants) ; whilst, in the state of ether, associated with universal aggregation, he fur- nishes space for all objects. ff He is at once the creator, and that which is created; the preserver, and that which is preserved; the destroyer, and, as one with all things, that which is destroyed: and, as the indestructible, tt he is distinct from these three vicissitudes. In him is the world; he is the world; and he, the primeval self-

• Rupa.

t Purusha-swarupin. + Sakra, in the original. § ViSwa.

^ Swasana, 'breath.' •* Loka.

tt ^Tfa f^f^rfTi^f^ff^ *nf-nrerrcf ^ *w^m1 i

*+ Avyaydtman. See Vol. I., p. 17, note •.

BOOK IV., CHAP. I. 253

born, is again present in the world.* That (mighty) Vishnu, who is paramount over all beings, is now, in a portion of himself, upon the earth. That (city) Ku- sasthali, which was, formerly, your capital, and rival- led the city of the immortals, f is now (known as) Dwa- raka;1 and there reigns a portion of that divine being, I in the person of Baladeva. To him, who appears as a man, present her, as a wife. He is a worthy bride- groom for this excellent damsel; and she is a suitable bride for him."§

Being thus instructed by the lotos-born (divinity), Raivata returned (with his daughter,) to earth, where he found the race of men dwindled in stature, reduced in vigour, and enfeebled in intellect. Repairing to the city of Kusasthali, which he found (much) altered, || the wise monarch bestowed his (unequalled) daughter on the wielder of the ploughshare, IF whose breast was

1 So called from its many Dwaras, or gateways: Vayu.

* Compare the Bhagavad-gitd, Chapter IX., passim. t The Sanskrit has amardvativa, "like Amaravati." For this city, see Vol. I., p. 137; and Vol. II., p. 240, text and notes. J Kesava, in the original.

§ rT# **W fT*TOi *rr^

|| Because, says the commentator, Krishna had reclaimed from the sea a shire of country measuring twelve yojanas in circumference, and, with the aid of Viswakarman, had renovated the city. For Dwaraka, vide infra, Book V., Chapters XXIII. and XXVIII.

^ Sira-dhwaja, 'plough-bannered'.

254 VISHNU PURANA.

as fair and radiant as crystal. * Beholding the damsel of excessively lofty height, the chief whose banner is a palm-tree + shortened her with the end of his plough- share, and she became his wife. Balaramat having es- poused, agreeably to the ritual, Revati, the daughter of Raivata, the king retired to the mountain Himalaya, § (and ended his days) in devout austerities. *

1 The object of this legend, which is told by most of the authorities, is, obviously, to account for the anachronism of mak- ing Balarama contemporary with Raivata; the one, early in the Treta age, and the other, at the close of the Dwapara.

* Sphat'ikdchaldbha, " brilliant as a mountain of crystal." f Tdlaketu.

X Indicated, in the Sanskrit, by his epithet sirdyudha. § Hiinachala, in the original.

CHAPTER II.

Dispersion of Revata's descendants: those of Dhfishta: those of Nabhaga. Birth of Ikshwaku, the son of Vaivaswata; his sons. Line of Vikukshi. Legend of Kakutstha; of Dhundhumdra ; of Yuvanaswa; of Mandhatfi: his daughters married to Saubhari.

PARAS ARA. — Whilst Kakudmin, surnamed Raivata, was absent on his visit to the region of Brahma, the (evil spirits or) Rakshasas named Punyajanas* des- troyed his capital, Kusasthali. His hundred brothers, through dread of these foes, fled in different directions ; and the Kshattriyas, their descendants, settled in many countries. 1f

From Dhrishta, the son of the Manu, sprang the Kshattriya racet of Dharshtaka.2

1 According to the Vayu, the brothers of Raivata founded a celebrated race called Saryata, from Saryati. The Brahma Pu- raria says, they took refuge in secret places (gahana); for which the Hari Vamsa substitutes (parvata garia) mountains. The Vayu has neither, and says, merely, that they were renowned in all regions: f^WTffT f^«f *RTO I

* So the Vayu, Linga, Agni, Brahma, and Hari Vamsa. § The Matsya names three sons of Dhrishta, — Dhrishtaketu, Chitranatha, and Ranadhfishta. The Bhagavata| adds, that the sons of Dhri-

* Punyajana is usually considered as synonymous with yaksha. For the Yakshas, see Vol. I., p. 83; Vol. II., p. 75.

t ^f^T^H^^ I + Kshattra, in the original.

§ SI. 642. The Calcutta edition has Dhrishiiu and Dharshnaka. Also vide supra, p. 232, note ++.

|| IX., II., 17. Also vide infra, p. 280* note 2.

256 VISHNU PURANA.

The son of Nabhaga* was Nabhaga;1 his son was

shta obtained Brahmanbood upon earth, though born Kshattriyas :

WreT£*T^n?T* WW^t Iff fwt | +

1 But who is Nabhaga? For, as above observed, (p. 231, note 1,) the son of the Manu is Nabhaga-nedisht'a;t and there is, in that case, no such person as Nabhaga. § On the other hand, if Na- bhaga and Nedishtha! be distinct names, we have ten sons of Vai- vaswata, as in the Bhagavata. 1 The descendants of Nedishtha, through his son Nabhaga, have been already specified ; and, after all, therefore, we must consider the text as intending a distinct

* This is the ordinary reading of my MSS., of which three, however, give Nabhaga. It will contribute to harmonize the Vishnu-purdna with itself, if we surmise, — vide supra, p. 13, — that there is, here, an error for Nabhaga. So Ambarisha's grandfather is called in the Bhdgavata-purdna, IX., IV., 1 ; though the person there meant is, as the context evidences, identified with Nabhanedisht'ha of the Aitareya-brdhmana. The Vdyu- purdna, likewise, in every MS. to which I have access, irregularly derives Nabhaga from Nabhaga:

Those Puranas which speak of Nedishtha (or Disht'a, &c.) preceded by Nabhaga, in composition or apart, and also speak of Nabhaga (or Na- bhaga), recounting, of the latter, the story told in note 1, above, have ex- plicitly misrepresented ancient tradition, inasmuch as this story relates to Nabhanedisht'ha (%"fi?TJ preceded by «TWT = TRn'), iQ whose name we have the source of Nabhaganedisht'ha and numerous other corruptions previously particularized. There seems to be no authority, older than epic and Pauraiiik, for such a person as Nedishtha, or Disht'a, or Arishta, father of a Nabhaga.

f The Vdyu-purdna has:

fWff <j * tw: ^fwrcri ***mhh* ii

* This should be Nabhaga-nedisht'ha,

§ See the conjecture ventured in note #, above. Also vide supra, p. 232, text and note *; and the Translator's last note on Chapter V. of the present Book. But the Bhdgavata-purdna, IX., II., 17, 18, gives an irreconcileable account of the offspring of Nriga.

|| Changed, here and just below, from "Nedishfa." Also read Nabhaga, and so further on. % Vide supra, p. 14, note • ; p. 232, note JJ*

BOOK IV., CHAP. II. 257

Ambarisha;1 his son was Virupa;2* his son was Pri-

person by the name Nabhaga; and such a name does occur, in the lists of the Agni, Kurma, Matsya, and Bhagavata, unquestion- ably distinct from that with which it is also sometimes compound- ed. The Bhagavata repeats the legend of the Aitareya Brah- maria,f with some additions^ and says, that, Nabhaga having protracted his period of study beyond the usual age, his brothers appropriated his share of the patrimony. On his applying for his portion, they consigned their father to him, by whose advice he assisted the descendants of Angiras in a sacrifice, and they presented him with all the wealth that was left at its termination. Rudra claimed it as his ; and, Nabhaga acquiescing, the god con- firmed the gift, by which he became possessed of an equivalent for the loss of territory. Most of the authorities recognize but one name here, variously read either Nabhaga or Nabhaga, the father of Ambarisha. The Vayu, as well as the Bhagavata, con- curs with the text. +

1 The Bhagavata § considers Ambarisha as a king who reigned, apparently, on the banks of the Yamuna. He is more celebrated as a devout worshipper of Vishnu, whose discus protected him from the wrath of Durvasas, and humbled that choleric saint, who was a portion of Siva: — a legend which, possibly, records a struggle between two sects, in which the votaries of Vishnu, headed by Ambarisha, triumphed.

2 The Agni, Brahma, and Matsya stop with Ambarisha. The Vayu and Bhagavata proceed as in the text; only the latter || adds, to Virupa, Ketumat and Sambhu.

* See Professor Wilson's Translation of the Rtgveda, Vol. I., p. 122, note a. One MS. of the Vishnu-purdna has Viswanipa.

t V., 14. For Nabhanedishfha, there mentioned, see, further, the Rig- veda, X., LXI. and LXII.; and the Taittiriya-samkitd of the Yajurveda, III., I., IX., 4.

* It does not appear so from my MSS. See note • in the preceding page. § IX., IV., 13, 30. || IX., VI., 1.

III. 17

258 VISHNU PURANA.

shadaswa; his son was Rathitara,* of whom it is sung: "These, who were Kshattriyas by birth, the heads of the family of Rathitara, were called Angirasas (or sons of Angiras), and were Brahmans as well as Kshattri- yas." *f

1 The same verse is cited in the Vayu, and affords an instance of a mixture of character, of which several similar cases occur subsequently. + Kshattriyas by birth become Brahmans by profes- sion ; and such persons are usually considered as Angirasas, fol- lowers or descendants of Angiras, who may have founded a school of warrior-priests. This is the obvious purport of the legend of Nabhaga's assisting the sons of Angiras to complete their sacrifice, referred to in a former note;§ although the same authority has devised a different explanation. Rathinara|| (or Rathitara, as read in some copies, as well as by the Bhaga- vataH and Vayu,) being childless, Angiras begot on his wife sons

* The "Rathinara" of the former edition I have altered, here and below, being convinced that it is merely a clerical error of a very few MSS.

T^ftaTTWi trtt: ^wr^rn f^rnre: 11

"These toere born in a Kshattra or Kshattriya race, and were sub- sequently known as Angirases. They were the chief of the Rathitaras, — Brahmans possessing the rank of Kshattras."

One of my MSS. gives TWTT for TT^TH •

Commentary: T^W T^ffaW WSTJ *ftWr: I ^Tf3T^<n: ^f%TCT

^(^rq^,' I This explanation I have not accepted in full.

See Dr. Muir's remarks on this passage, in Original Sa7iskrit Texts, Part I, pp. 46, 47.

* Vide infra, p. 280, note 2.

§ Note 1 in p. 256, supra. || See note •, above.

if IX., VI., 2, 3:

BOOK IV., CHAP. II. 259

Ikshwaku was born from the nostril of the Manu, as he happened to sneeze.1 He had a hundred* sons, of whom the three most distinguished f were Viknkshi, Nimi, and Danda. Fifty (of the rest), under Sakuni, * were the protectors of the northern countries. Forty- eight were the princes of the south. 2

radiant with divine glory, who, as the sons of the monarch hy his wife, were Kshattriyas, but were Brahmans through their actual father. This, however, is an afterthought, not warranted by the memorial verse cited in our text. 1 So the Bhagavata:§

3 The Matsya says, that Indra (Devaraj) was born as Vikuk- shi, and that Ikshwaku had one hundred and fourteen other sons who were kings of the countries south of Meru, and as many who reigned north of that mountain. The Vayu and most of the other authorities agree in the number of one hundred, of whom

T^ftaTTWt trtt: ^^t f^TTcro: II

These stanzas are thus rendered by Burnouf:

"Rathitara n'eut pas d'enfants; c'est pourquoi il pria Angiras de lui donner des successeurs, et Angiras eut de la feuinie du prince des fils brillants de l'eclat du Veda.

"Quoique nes de la femme de Rathitara, ces fils d'Angiras n'en sont pas moins reconnus comme Angirasides; ils sont pour les Rathitaras les ancetres, auteurs de leur race, et ils appartiennent aux deux tribus des Kchattriyas et des Brahmanes."

* The scholiast considers that 'a hundred' is here used, as a round number, instead of 'a hundred and one.'

t Pravara. In the Vdyu-purdria and Bhdgavata-purdna, the word is jyeshtTia, 'eldest'.

+ ^Tctif^jjjj^i: | Read, therefore, for "under Sakuni," "Sakuni and others ".

§ IX., VI., 4.

17*

260 VISHNU PUR AN A.

Upon one of the days called Ashtaka,1 Ikshwaku (being desirous of celebrating ancestral obsequies,) ordered Vikukshi to bring him flesh suitable for the offering. The prince, accordingly, went into the forest, and killed many deer and other wild animals,* (for the celebration). Being weary (with the chase), and being hungered, he (sat down and) ate a hare, after which, (being refreshed), he carried the rest of the game to his father. Vasishtha, + the family-priest t of the house of Ikshwaku, was summoned to consecrate the food;§

fifty, with Sakuni at their head, | are placed in the north; and forty-eight in the south, — according to the Vayu, — of whom Vimatilf was the chief. The same authority specifies, also, Nimi and Dahda, as sons of Ikshwaku, as does the Bhagavata,** with the addition of their reigning in the central regions, ff The distribution of the rest, in that work, $X is, twenty-five in the west, as many in the east, and the rest elsewhere, — that is, the commentator adds, north and south. It seems very probable, that, by these sons of Ikshwaku, we are to understand colonies or settlers in various parts of India.

1 See pp. 168, 169, supra.

* The original has only mriga.

f Several of my MSS. omit this name. I Kuldchdrya.

§ This is expressed by the term prokshaiidya, 'for aspersion.'

|| The reading is as in note * in the preceding page.

% The name appears to be Viiiisati: f^ITf?TTT^'^Tt, "Vimsati and others." Different MSS. of the Harivamsa give, in 41. 664, Vasati, Vasati, and Sasada.

** Vikukshi, Nimi, and Daiiclaka. IX., VI., 4.

ft That is to say, between the Himalayas and the Vindhyas. So ex- plains the commentator Sridhara.

:: ix., vl, 5:

BOOK IV., CHAP. II. 261

but he declared that it was impure, in consequence of Vikukshi's having eaten a hare from amongst it; (mak- ing it, thus, as it were, the residue of his meal). Vi- kukshi was, in consequence, abandoned by his offen- ded father; and the epithet Sasada (hare-eater) was affixed to him by the Guru. * On the death of Iksh- waku, the dominion of the earth descended to Sasada,1 who was succeeded by his son Puranjaya.f

In the Treta age, a violent war2 broke out between the gods and the Asuras, in which the former were vanquished. They, consequently, had recourse to

1 The Vayu states, that he was king of Ayodhya, after the death of Ikshwaku. t The story occurs in all the authorities, more or less in detail.

2 The Vayu § says, it was in the war of the starling and the stork (^JT^V«(% ^nf)ia conflict between Vasishtha and Viswamitra, metamorphosed into birds, according to the Bhagavata: || but that work assigns it to a different period, or the reign of Harischan- dra. If the tradition have any import, it may refer to the ensigns of the contending parties; for banners with armorial devices were, as we learn from the Mahabharata, invariably borne by princes and leaders.

+ Paranjaya is a variant of common occurrence, and the name sanctioned by the scholiast. Vide infra, p. 263, note 1.

§ And so the Harivamsa, il. 668.

|| IX., VII., 6. Also vide infra, p. 287, note 1.

262 VISHNU PURANA.

Vishnu, for assistance, and propitiated him (by their adorations). The eternal ruler of the universe, Nara- yaria, had compassion upon them, and said:* "What you desire is known unto me. Hear how your wishes shall be fulfilled. There is an illustrious prince f named Puranjaya, the son of a royal sage:t into his person I will infuse a portion of myself; and, having descen- ded upon earth, I will, in his person, subdue all your enemies. Do you, therefore, endeavour to secure the aid of Puranjaya, for the destruction of your foes." § Acknowledging, with reverence, the kindness of the deity, the immortals quitted his presence, and repaired to Puranjaya, whom they thus addressed: "Most re- nowned Kshattriya, we have come to thee, to solicit thy alliance against our enemies: it will not become thee to disappoint our hopes.") The prince replied: "Let this your Indra, the monarch of the spheres, (the god) of a hundred sacrifices, consent to carry me upon his shoulders, and I will wage battle with your adversaries, as your ally." The gods and Indra readily answered: "So be it"; and, the latter assuming the shape of a bull, the prince mounted upon his shoulder. Being then filled with delight, and invigorated by the power of the eternal f ruler of all movable and immovable

JTTf I

f Kshattriya.

* Rdjarshi. And the Sanskrit adds 'Sasada.'

|| Pranaya. ^ Achyuta. See Vol. I., p. 15, note 3.

book iv.5 chap. ir. 263

things, he destroyed, in the battle that ensued, all the enemies of the gods; and, because he annihilated the demon-host, whilst seated upon the shoulder (or the hump, Kakud,) of the bull, he, thence, obtained the ap- pellation Kakutstha (seated on the hump).1

The son of Kakutstha was Anenas2 whose son was Prithu, whose son was Viswagaswa, 3 * whose son was Ardra,4f whose son was Yuvanaswa, t whose son was Sravasta, by whom the city of Sravasti5 was founded.

1 The Bhagavata adds, that he captured the city of the Asuras,§ situated in the west; whence his name Puranjaya, 'victor of the city.' He is, also, termed Paranjaya, 'vanquisher of foes:' he is, also, called Indravaha, 'borne by Indra.' ||

3 Suyodhana: Matsya, Agni, Kurma. II

3 Viswaka: Linga. Viswagandhi : Bhagavata.** Vishtaraswa: Brahma Puraria and Hari Vamsa. ff

4 Andhra: Vayu. Ayu: Agni. Chandra: Bhagavata. tl

s Savasta and Savasti: Bhagavata. §§ Sravasti :||[| Matsya, Linga, 1T1F and Kurma; which also say, that Sravasti was in the coun- try of Gauda, which is eastern Bengal. *** But it is, more usually,

* One MS. has Viswaga; another, Viswagata. The Vdyu-purdna seems to give Dfishadaswa.

f Two MSS. have Chandra. The Linga-purdna, Prior Section, LXV., 33, has Ardraka.

* Yavanaswa seems to be the reading of the Vdyu-purdna. § Daityas, in the original. || IX., VI., 12—16.

% And so the Linga-purdria. ** IX., VI., 20.

ft &. 669. :: IX., VI., 20. §§ IX., VI., 21.

|| || So reads the Vdyu-purdna. %^ Prior Section, LXV., 34. I find Savasti, also: and the king is there called Savasti.

*** The term Gauda has not only this signification, but a much wider. See the references and quotations in Messrs. Bohtlingk and Roth's Sanskrit- Worterbuch.

264 VISHNU PUR ANA.

The son of Sravasta was Bfihadaswa,* whose son was Kuvalayaswa.f This prince, inspired with the spirit of Vishnu, destroyed the Asura Dhundhu, who had haras- sed the pious sage+ Uttanka;§ and he was, thence, en- titled Dhundhumara.1 In his conflict with the demon,

placed in Kosala, |] by which apart of Oudeis commonly understood. In my Dictionary I have inserted Sravanti, upon the authority of the Trikanda Sesha;1f but it is, no doubt, an error for Sravasti. It is, there, also called Dharmapattana, being a city of some sanctity, in the estimation of the Buddhists. It is termed, by Fa- Hian, She-wei; by Hwan Tsang, She-lo-va-si-ti; and placed, by both, nearly in the site of Fyzabad in Oude. Account of the Foe- kue-ki. **

1 This legend is told, in much more detail, in the Vayu and Brahma Purarias. Dhundhu hid himself beneath a sea of sand, which Kuvalayaswa and his sons dug up, — undeterred by the flames which checked their progress, — and finally destroyed most of them. The legend originates, probably, in the occurrence of some physical phenomenon, as an earthquake, or volcano.

* According to the Vdyu-purdna, like our text, he had a most nu- merous family:

t The Vdyu-purdna has Kuvalaswa:

And from several passages that follow this it is evident that the name is Kuvalaswa. The Harivamsa, si. 671, etc., likewise has Kuva- laswa; and so has the Linga-purdna. + Maharshi.

§ In two MSS. I find Utanka, the lection of the Bhdgavata-purdna, IX., YL, 22. The Harivamsa, si. 676, has, in different MSS., Utanka and Uttanka. The Vdyu-purdna gives, in my MSS., Uttanka.

|| See Yol. II., p. 172, notes 2, etc. f II., I., 13.

** By Professor Wilson ; in the Journal of the Royal Asiatic Society, Yol. V., pp. 122, 123.

Also see M. Yivien de Saint-Martin's Memoire Analytique, etc., p. 105; and General Cunningham, in the Journal of the Asiatic Society of Bengal, 1865, pp. 250—267.

BOOK IV., CHAP. II. 265

the king was attended by his sons, to the number of twenty-one thousand; and all these, with the exception of only three, perished in the engagement, consumed by the fiery breath of Dhundhu. The three who sur- vived were Dfidhaswa, Chandraswa,* andKapilaswa;f and the son and successor of the elder of these t was Haryaswa:§ his son was Nikumbha; his son was Sam- hataswa; || his son was Krisaswa; his son was Prase- najit; and his son was (another) Yuvanaswa.1

1 The series of names agrees very well to Samhataswa, called Barhahaswa in the Bhagavata. H We have, there, some variations, and some details not noticed in our text. The Vayu, Brahma, Agni, Linga, Matsya, and Kurma ascribe two sons to Sarhha- taswa, whom the two first name Krisaswa and Akrisaswa, and the rest, Krisaswa and Rahaswa.** Senajitff or Prasenajittt is, ge- nerally, though not always, termed the son of the younger brother; but the commentator §§ on the Hari Vamsa calls him the son of Samhataswa, whilst the Matsya, Agni, Linga, and Kurma omit him, and make Mandhatfi the son of Rahaswa. |[ [ The mother of Prasenajit and the wife of Akrisaswa or Samhataswa, — according to the different interpretations, — was the daughter of Himavat,

* In the Vdyu-purdna the name is Bhadraswa.

t The Bhdgavata-purdna, IX., VI., 24, has Dfidhaswa, Kapilaswa, and Bhadraswa.

X The original here again names Dfidhaswa, but says nothing of his seniority: ££1^ 1^4^: I

§ The Linga-purdna, Prior Section, LXV., 37, interposes Pramoda between Dfidhaswa and Haryaswa.

|| One MS. has Hitaswa; another, Samhitaswa. The latter is the reading of some MSS. of the Vdyu-purdna ; others giving Samhataswa.

% IX., VI., 25.

** The Linga-purdna distinctly calls Yuvanaswa son of Raiiaswa.

tf Bhdgavata-purdna, IX., VI., 25.

\X So reads the Vdyu-purdna.

§§ Nilakant'ha, on si. 709. Arjuna Misra comments to the like effect. || || The Linga-purdna represents Mandhatfi to be son of Yuvanaswa-

266 VISHNU PURANA.

Yuvanaswa had no son, at which he was deeply grieved. Whilst residing in the vicinage of the holy Munis, he inspired them with pity (for his childless condition); and they instituted a religious rite, to pro- known as Dfishadvvati, the river so termed* (Vol. II., p. 142, note 4). The wife of Yuvanaswa, according to the Vayu, or of Prasenajit, according to the Brahma, was Gauri, the daughter of Rantinara, f who, incurring the imprecation of her husband, be- came the Bahuda river (Vol. II., p. 142, note 3). The Brahma and Hari Varasa+ call Yuvanaswa her son; but, in another place, § the Hari Vamsa contradicts itself, calling Gauri the daughter of Matinara, || of the race of Puru, the mother of Mandhatfi; here following, apparently, the Matsya, in which it is so stated. The Brahma Puraria is not guilty of the inconsistency. The Vayu of course gives the title to Mandhatfi, with the addition, that he was called Gaurika, after his mother:

Mandhatri's birth from Gauri is the more remarkable, as it is incompatible with the usual legend, given in our text, and in the Bhagavata, which seems, therefore, to have been of subsequent origin, suggested by the etymology of the name. In the Bhaga- vata, IT Mandhatfi is also named Trasaddasyu, or "the terrifier of thieves. "

* The Vdyu-purdna states:

srerra^iasi'ra'g ^rrr^jrrTf *ft i

Compare the Harivamsa, si. 708, 709. t I have much doubt as to the correctness of this name, t SI. 709. § SI. 1715, 1716.

|| Erroneously printed, in the former edition, "Matimara." f IX., VI., 33:

book iv., chap. ir. 267

cure him progeny. One night, during its performance, the sages, having placed a vessel of consecrated water upon the altar, had retired to repose. It was past mid- nighty when the king awoke, exceedingly thirsty; and, unwilling to disturb any of the holy inmates of the dwelling, he looked about for something to drink. In his search, he came to the water in the jar, which had been sanctified and endowed with prolific efficacy* by sacred texts, and he drank it. When the Munis f rose, and found that the water had been drunk, they inqui- red who had taken it, and said: "The queen * that has drunk this water shall give birth to a mighty and val- iant son." "It was I," exclaimed the Raja, "who un- wittingly drank the water:" and, accordingly, in the belly of Yuvanaswa was conceived a child. And it grew; and in, due time, it ripped open the right side of the Raja, and was born: and the Raja did not die. Upon the birth of the child, "Who will be its nurse?" said the Munis ; when (Inclra,) the king of the gods appeared, and said, "He shall have me for his nurse" (mam ay am dhasyati); and, hence, the boy was named Mandhatri. Indra put his fore-finger into the mouth of the infant, who sucked it, and drew from it (heavenly) nectar. § And he grew up, and became a mighty mon- arch,! and reduced the seven continental zones under his dominion. And here a verse is recited: "From the rising to the going down of the sun, all that is irra-

* Aparivieya-mdhdtmya. f Kishi, in the original.

: The original has: TJlfU^I *J«HlJ^ Vfift I

§ Amrita.

|| Chakravartin.

268 VISHNU PUR ANA.

diated by his light is the land of Mandhatri, the son of Yuvanaswa." x

Mandhatri married Bindumati,* the daughter of Sa- sabinclu,f and had, by her, three sons, Purukutsa, J Am- barisha, and Muchukunda:§ he had, also, fifty daugh- ters. 2

The (devout) sage|| Saubhari, learned in the Vedas, 1 had spent twelve years immersed in a piece of water; the sovereign of the fish in which, named Sammada,

1 The Vayu cites this same verse, and another, with the re- mark, that they were uttered by those acquainted with the Pu- rarias and with genealogies:

*nw^hj ^*fr *rre^wf *r%t i** w§^ Vt^rt^t *rr*rr<j: %-^^m ii ^■^Tw^Tf t^tr iftia ^nrf^t srt: i ^t^rto *TfT<?rR TT^rr^nrfaffTsrera; i *rwrcrrt cT«f f^wt: sttwt: jr^t n

3 The Brahma and Agni omit Ambarisha, for whom the Matsya substitutes Dharmasena. The following legend of Saubhari occurs, elsewhere, only in the Bhagavata, ff and there, less in detail.

* A Bindumati is spoken of, in the Harshacharita, as having slain Viduratha. See my Vdsavadattd, Preface, p. 53.

t Compare the Harivamia, si. 712.

* One MS. has Purushakutsa, a reading of no value; the like of which I often pass by unnoticed. The Purukutsa of the Rigveda — see IV., XLII., 8, 9,— is called son of Durgaha, who is again named in the same work, VIII., LIV , 12.

§ The Linga-purdna seems to read Muchakunda. || Rishi. ^f Bahwricha. Vide supra, p. 50, note J.

** In the Vishtiu-purdna this verse is read thus :

tt IX., VI., 39—55.

BOOK IV., CHAP. II. 269

of large bulk, had a very numerous progeny. His child- ren and his grandchildren* were wont to frolic around him, in all directions ;f and he lived amongst them happily, playing with them night and day. Saubhari, the sage, being disturbed, in his devotions, by their sports, contemplated the patriarchal felicity of the mon- arch of the lake, and reflected: "How enviable is this creature, who, although born in a degraded state of being, is ever thus sporting cheerfully amongst his off- spring and their young! Of a truth, he awakens, in my mind, the wish to taste such pleasure; and I, also, will make merry amidst my children." + Having thus resolved, the Muni came up, hastily, from the water, and, desirous of entering upon the condition of a house- holder, went toMandhatri, to demand one of his daugh- ters as his wife. As soon as he was informed of the arrival of the sage, the king rose up from his throne, offered him the customary libation, § and treated him with the most profound respect. Having taken a seat, Saubhari said to the Raja: "I have determined to marry. Do you, king, give me one of your daughters, as a wife. Disappoint not my affection. || It is not the practice of the princes of the race of Kakutstha to turn away from compliance with the wishes of those who come to them for succour. There are, 0 monarch, other kings of the

* "tfT^^'fir^"!^ "sons' sons and daughters' sons." f The original says that they "frolicked at his sides, in front of him, on his back, and over his breast, tail, and head": XTRJifft S ?T?T! ^JJfft

I The translation, hereabouts, is greatly compressed. § Arghya. || Franaya.

270 VISHNU PURANA.

earth to whom daughters have been born; but your family is, above all, renowned for observance of liberal- ity in your donations to those who ask your bounty. You have, 0 prince, fifty daughters. Give one of them to me; that so I may be relieved from the anxiety I suffer through fear that my suit may be denied."

When Man dhatri heard this request, and looked upon the person of the sage, emaciated by (austerity and) old age, he felt disposed to refuse his consent: but, dread- ing to incur the anger and imprecation of the holy man, he was much perplexed, and, declining his head, was lost awhile in thought. The Rishi, observing his hesitation, said: "On what, 0 Raja, do you meditate? I have asked for nothing which may not be readily accorded. And what is there that shall be unattainable to you, if my desires be gratified by the damsel whom you must needs give unto me?" To this, the king, apprehensive of his displeasure,* answered and said: "Grave sir, it is the established usage of our house to wed our daughters to such persons only as they shall, themselves, select from suitors of fitting rank; and, since this your request is not yet made known to my maidens, it is impossible to say whether it may be equally agreeable to them as it is to me. This is the occasion of my perplexity; and I am at a loss what to do." This answer of the king was fully understood by the Rishi, who said to himself: "This is merely a device of the Raja, to evade compliance with my suit. He has reflected that I am an old man, having no attractions for women, and not likely to be accepted by any of

* &dpa, 'curse'.

BOOK IV., CHAP. II. 271

his daughters.* Even be it so: I will be a match for him." And he then spake aloud, and said: "Since such is the custom, mighty prince, give orders that I be ad- mitted into the interior of the palace, f Should any of the maidens, your daughters, be willing to take me for a bridegroom, I will have her for my bride. If no one be willing, then let the blame attach alone to the years that I have numbered." t Having thus spoken, he was silent.

Mandhatri, unwilling to provoke the indignation § of the Muni, was, accordingly, obliged to command the eunuch to lead the sage into the inner chambers; who, as he entered the apartments, put on a form and fea- tures of beauty far exceeding the personal charms of mortals, or even of heavenly spirits. |j His conductor, addressing the princesses, said to them: "Your father, young ladies, sends you this pious sage, 1 who has de- manded of him a bride; and the Raja has promised him, that he will not refuse him any one of you who shall choose him for her husband." ** When the dam- sels heard this, and looked upon the person of the Rishi, they were equally inspired with passion and de- sire, and, like a troop of female elephants disputing

t ^%jf fi^if^frpprsiT^ stirrer ^*rRT:gT^nfaT: i

§ &dpa.

|] Siddha and gandharva, in the original. % Brahmarshi.

M TOT ^TRT TTtlmTft ^^PSn^MSraiT ^Tf^TW^ T^fa cTc*-

272 VISHNU PURANA.

the favours of the master of the herd, they all conten- ded for the choice.* "Away, away, sister!" said each to the other: "this is my election; he is my choice; he is not a meet bridegroom for you; he has been crea- ted, by Brahma, on purpose for me, as I have been created in order to become his wife ; he has been cho- sen, by me, before you; you have no right to prevent his becoming my husband." In this way arose a vio- lent quarrel amongst the daughters of the king, each insisting upon the exclusive election of the Rishi; and, as the blameless sage was thus contended for by the rival princesses, the superintendent of the inner apart- ments, with a downcast look, reported to the king what had occurred, f Perplexed, more than ever, by this in- formation, the Raja exclaimed: "What is all this? And what am I to do nowr? What is it that I have said? And, at last, although with extreme reluctance, he was ob- liged to agree that the Rishi should marry all his daughters.

Having then wedded, agreeably to law, all the prin- cesses, the sage took them home to his habitation, w7here he employed the chief of architects, Viswakar- man, — equal, in taste and skill, to Brahma himself, t — to construct separate palaces for each of his wives : he ordered him to provide each building with elegant couches, and seats, and furniture, and to attach to them gardens and groves, with reservoirs of water, where the wild-duck and the swan should sport amidst beds

t Hereabouts the rendering is rather freer than usual.

BOOK IV., CHAP. H. 273

of lotos -flowers. The divine artist* obeyed his in- junctions, and constructed splendid apartments for the wives of the Rishi; in which, by command of Saubhari, the inexhaustible f and divine treasure called Nanda1 tookuphis+ permanent abode; and the princesses enter- tained all their guests and dependants with abundant viands of every description and the choicest quality. § After some period had elapsed, the heart of King Mandhatfi yearned for his daughters; and he felt soli- citous to know whether they were happily circumstan- ced. Setting off, therefore, on a visit to the hermitage of Saubhari, he beheld, upon his arrival, a row of beau- tiful crystal palaces, shining as brilliantly as the rays of the sun, and situated amidst lovely gardens and re- servoirs of pellucid water. Entering into one of these magnificent palaces, he found and embraced a daughter, and said to her, as the tears of aifection and delight trembled in his eyes: "Dear child, tell me how it is with you. Are you happy here, or not? Does the great sage treat you with tenderness? Or do you revert, with regret, to your early home?" The princess replied: "You behold, my father, how delightful a mansion I inhabit, — surrounded by lovely gardens and lakes,

1 The great Nidhi. A Nidhi is a treasure, of which there are several belonging to Kubera. Each has its guardian spirit, or is personified.

* Twashtri. f Anapdyin.

\ It is not clear why Professor Wilson here personifies nanda, as if this Parana were a Tantra. In his Essays, Analytical, fyc, Vol. II., pp. 379, 380, there is a valuable note on the nine nidhis of Kubera.

§ The translation of this paragraph is not very close; and the same may be said of the remainder of the chapter.

III. 18

274 VISHNU PURANA.

where the lotos blooms, and the wild swans murmur. Here I have delicious viands, fragrant unguents, costly ornaments, splendid raiment,* soft beds, and every en- joyment that affluence can procure. Why, then, should I call to memory the place of my birth ?f To your fa- vour am I indebted for all that I possess. I have only one cause of anxiety, which is this: my husband is never absent from my dwelling; solely attached to me, he is always at my side; he never goes near my sisters; and I am concerned to think that they must feel mor- tified by his neglect: this is the only circumstance that gives me uneasiness."

Proceeding to visit another of his daughters, the king, after embracing her, and sitting down, made the same inquiry, and received the same account of the en- joyments with which the princess was provided. There was, also, the same complaint, that theRishi was wholly devoted to her, and paid no attention to her sisters. In every palace Mandhatfi heard the same story, from each of his daughters, in reply to his questions; and, with a heart overflowing with wonder and delight, he repaired to the wise Saubhari, whom he found alone, and, after paying homage to him, thus addressed him: "Holy sage, I have witnessed this thy marvellous power. The like miraculous faculties I have never known any other to possess. How great is the reward of thy de- vout austerities!" Having thus saluted the sage, and

* The original here supplies but one epithet, manonukula, to four sub- stantives.

f The question of the princess rather implies, that, in spite of this very luxury, she cannot forget her early home: rTOTfR «RT «TT ^*JW_

book iv., chap. ir. 275

been received, by him, with respect, the Raja resided with him for some time, partaking of the pleasures of the place, and then returned to his capital.

In the course of time, the daughters of Mandhatri bore to Saubhari a hundred and fifty sons; and, day by day, his affection for his children became more in- tense, and his heart was wholly occupied with the sen- timent of self. 1 " These my sons, " he loved to think, "will charm me with their infant prattle; then they will learn to walk; they will, then, grow up to youth, and to manhood; I shall see them married, and they will have children; and I may behold the children of those child- ren." By these and similar reflections, however, he perceived that his anticipations every day outstripped the course of time; and, at last, he exclaimed :* "What exceeding folly is minelf There is no end to my de- sires. Though all I hope should come to pass for ten thousand or a hundred thousand years, still new wishes would spring up. When I have seen my infants walk; when I have beheld their youth, their manhood, their marriage, their progeny; still my expectations are unsatisfied, and my soul yearns to behold the de-

1 Of Mamata, 'mineness' (JTRffT) ; the notion that wives, child- ren , wealth , belong to an individual , and are essential to his happiness.

"Having discovered that some such desire kept pace with the daily in- crease of time, he took thought as follows."

So the commentary explains this passage, and very naturally : ^pTTf^T

t The rest of the chapter, from this point, is in verse.

18*

276 VISHNU PURANA.

scendants of their descendants. Shall I even see them, some other wish will be engendered; and, when that is accomplished, how is the birth of fresh desires to be prevented? I have, at last, discovered, that there is no end to hope, until it terminates in death; and that the mind which is perpetually engrossed by expectation can never be attached to the supreme spirit. My men- tal devotions, whilst immersed in water, were inter- rupted by attachment to my friend the fish. The re- sult of that connexion was my marriage; and insatiable desires are the consequences of my married life. The pain attendant upon the birth of my single body is now augmented by the cares attached to fifty others, and is further multiplied by the numerous children whom the princesses have borne to me.* The sources of affliction will be repeatedly renewed by their child- ren, and by their espousals, and by their progeny, and will be infinitely increased: a married life is a mine of individual anxiety, f My devotions, first disturbed by the fish of the pool, have since been obstructed by temporal indulgence; and I have been beguiled by that desire for progeny which was communicated to me by association with Sammada. t Separation from the world

nfT^nN f^frrtrrSr^TTf ^jtxiSrfj c^r^mri era; n

f "Individual anxiety" is to render mamatd, for -which see the Trans- lator's note in the preceding page.

BOOK IV., CHAP. II. 277

is the only path of the sage to final liberation: from commerce with mankind innumerable errors proceed. The ascetic who has accomplished a course of self-de- nial falls from perfection, by contracting worldly at- tachments. How much more likely should one so fall, whose observances are incomplete!* My intellect has been a prey to the desire of married happiness: but I will, now, so exert myself, for the salvation of my soul, that, exempt from human imperfections, I may be ex- onerated from human sufferings, f To that end, I will propitiate, by arduous penance, Vishnu, the creator of the universe, whose form is inscrutable, who is smaller than the smallest, larger than the largest, the source of darkness and of light, the sovereign god of gods. $ On his everlasting body, which is both discrete and indiscrete substance, illimitably mighty, and identical with the universe, may my mind, wholly free from sin, be ever steadily intent, so that I may be born no more! To him I fly for refuge; to that Vishnu who is the teacher of teachers, who is one with all beings, the

*iw ^:%*tf^rn t ^:<it ii JnTTOftW cH^N f%^*t II

278 VISHNU PURANA.

pure eternal lord of all, without beginning, middle, or end, and besides whom is nothing."*

CHAPTER III.

Saubhar and his wives adopt an ascetic life. Descendants of Mandhatri. Legend of Narmada and Purnkutsa. Legend of Trisanku. Bahu driven from his kingdom by the Haihayas and Talajanghas. Birth of Sagara : he conquers the barbarians, imposes upon them distinguishing usages, and excludes them from offerings to fire and the study of the Vedas.

HAVING- thus communed with himself, Saubhari abandoned his children, his home, and all his splen- dour, and, accompanied by his wives, entered the forest, where he daily practised the observances followed by the ascetics termed Vaikhanasas * (or anchorets having families), until he had cleansed himself from all sin. When his intellect had attained maturity, he concen- trated in his spirit the (sacramental) fires,1 and became a religious mendicant, f Then, having consigned all his acts to the supreme, + he obtained the condition of Achyuta, which knows no change, and is not subject to the vicissitudes of birth, transmigration, § or death. Whoever reads, or hears, or remembers, or understands || this legend of Saubhari and his espousal of the daugh-

1 So Manu; "Having reposited, as the law directs, the holy fires in his breast," &c. VI., 25. IT

* The vaikhdnasa is the same as the vdnaprastha, for a detail of whose duties, and of those of the bhikshu, vide supra, pp 94 — 97. f Bhikshu. + Bhagavat. § Avikdra.

|| Avadhdrdyati.

r: ^t^#^t^t: h

280 VISHNU PURANA.

ters of Mandhatri shall never, for . eight successive births, be addicted to evil thoughts; nor shall he act unrighteously, nor shall his mind dwell upon improper objects, nor shall he be influenced by selfish attach- ments. The line of Mandhatri is now resumed.

The son of Ambarisha, the son of Mandhatri, was Yuvanaswa:* his son was Harita, *f from whom the Angirasa Haritas* were descended.2

1 The Vayu, Linga, Kurma, and Bhagavata§ agree in this series : the others omit it.

2 The words of the text are: rfW^fT<Tt ^nfUfjj'Mft fT" fX/Tn I And tne commentator explains the phrase: 'The Angi- rasa Brahmans, of whom the Harita family was the chief.' || The Linga IT reads :

'Harita was the son of Yuvanaswa, whose sons were the Haritas. They were on the part (or followers) of Angiras, and were Brahmans with the properties of Kshattriyas.' The Vayu has:

fft<Tt *pRT^r f TftfTT v$r&: ^prr: I

'Harita was the son of Yuvanaswa, from whom were many

* The Bhdgavata-purdna, IX., VII., 1, has Yauvanaswa. See the next page, note +. f Some MSS. have Harita, like the Bhdgavata. X All my best MSS., supported by the commentary, yield 'Haritas'. § But see note + in the page next following.

II i find: ^*rOw *re*rrg: 3rfww^RT*rT *r<fr fftrrr-

"fTflf <^ I W 0 M 4T*RT%f?T TT^maTi^ I

If Prior Section, LXV., 40, 41.

** My MSS. differ, as to this stanza, from those followed by Professor Wilson. Vide infra, p. 283, note %

BOOK IV., CHAP. III. 281

In the regions below the earth,* the Ganclharvas called Mauneyasf (or, sons of the Muni Kasyapa), who

called Harftas. They were sons of Angiras, and Brahmans with the properties of Kshattriyas.' The Bhagavata* has only: iTWT- HJ|c|<J fTJ | These (Ambarisha, Purukutsa, and Harita,) were, according to Srfdhara Swamin's comment, the chiefs of Mandhatfi's descendants; being founders of three several branches: or it may mean, he says, merely that they had Mandhatfi for their proge- nitor; Mandhatfi being, by some, also named Angiras, according to Aswalayana. § It may be questioned if the compilers of the Purarias, or their annotators, knew exactly what to make of this and similar phrases, jj although they were, probably, intended to intimate, that some persons of Kshattriya origin became the dis- ciples of certain Brahmans, particularly of Angiras, and, after- wards, founders of schools of religious instruction, themselves. Mandhatfi himself is the author of a hymn in the Rig-veda. Asiatic Researches, Vol. VIII., p. 385.1F Harita is the name of an individual

* Rasdtala. See Vol. II., p. 209, note 1.

f The commentator says they were Chitrasena and others: see Vol. II., p. 285, note f. The term seems to be a general epithet of the Gan- dharvas, derived from their mother, Muni: see the Mahdbhdrata, Adi- parvan, si. 2552; HarivaMa, &l. 11553. In Vol. II., p. 75, it is the Apsa- rases that spring from Kasyapa and Muni; the Gandharvas being the off- spring of Kasyapa and Arishfa.

+ IX., VII., 1. Subjoined are the original and Burnoufs translation:

"Le fils aine de Mandhatfi qui est celebre sous le nom d'Ambaricha, fut adopte par son grand -pere Yuvanacva; c'est pourquoi le fils d'Am- baricha est nomine Yauvanacva. Ce dernier prince eut pour fils Harita; ces [trois] personnages (Ambaricha, Yauvanacva et Harita) out pour auteur commun Mandhatfi."

§ ? See Professor Max Miller's History of Ancient Sanskrit Literature, p. 383. || Vide supra, p. 255, note 2; p. 258, note 1.

1 Or Colebrooke's Miscellaneous Essays, Vol. I., p, 25.

282 VISHNU PURANA.

were sixty millions in number, had defeated the tribes of the Nagas (or snake-gods), and seized upon their most precious jewels, and usurped their dominion. Deprived of their power by the Gandharvas, the ser- pent-chiefs addressed the god of the gods, as he awoke from his slumbers; and the blossoms of his lotos-eyes opened, while listening to their hymns.* They said: "Lord, how shall we be delivered from this great fear?" Then replied the first of males, f who is without be- ginning: "I will enter into the person of Purukutsa, the son of Mandhatri, the son of Yuvanaswa; and in him will I quiet these iniquitous Gandharvas." On hearing these words, the snake-gods bowed and with- drew, and, returning to their country, despatched Nar- mada, to solicit the aid of Purukutsa. *

Narmada accordingly went to Purukutsa, and con- ducted him to the regions below the earth, t where, being filled with the might of the deity, he destroyed the Gandharvas. He then returned to his own palace; and the snake-gods, in acknowledgement of Narmada' s services, conferred upon her, as a blessing, that, who-

sage, considered as the son of Chyavana, and to whom a work on law is attributed. It is, probably, rather that of a school, however, than of an individual.

1 Narmada, the personified Nerbudda river, was, according to the Bhagavata,§ the sister of the Nagas. ||

* The rendering here is somewhat lax.

t Purushottama. See Vol. I., p. 16, note *.

X Rasdtala.

§ IX., VII., 2.

II For another origin of her, vide supra, p. 162, note j|; p. 165, note }.

BOOK IV., CHAP. III. 283

soever should think of her, and invoke her name, should never have any dread of the venom of snakes.*' This is the invocation: "Salutation be to Narmada in the morning; salutation be to Narmada at night; salutation be to thee, 0 Narmada! Defend me from the serpent's poison." f Whoever repeats this, day and night, shall never be bitten by a snake, in the dark, or in entering a chamber; nor shall he who calls it to mind, when he eats, suffer any injury from poison, though it be mixed with his food. To Purukutsa, also, the snake-gods an- nounced, that the series of his descendants should never be cut off.

Purukutsa had a son, by Narmada, named Trasa- dasyu, J whose son was Sambhuta,^ whose son was

1 We have some varieties here. Instead of Trasadasyu, the Matsya has Dussaha, whom it makes the husband of Narmada, and father of Sambhiiti, the father of Tridhanwan. The Bhaga- vata|| omits Sambhuti; the LingalT makes him the brother of Trasadasyu; and the Agni has, in his place, Sudhanwan.

* For 4mfc|b(?TO there is a variant, ^^f^f*f?f , "dread of any poison."

*mts^ t^ <j«f t^ *ri ftTOi: ii

* Some MSS. read, like the Bhdgavata-purdna, Trasaddasyu. Vide supra, p. 266, note ^f, for this -word as an epithet.

§ The Vdyu-purdna reads, in my MSS.:

*m^r*ri *nj?<Tw: ^r^w^i ^rranr: i

It seems, then, — vide supra, p. 165, Sanskrit extract in note f, — that Trasadasyu and Sambhuta are one, unless they are brothers. || IX., VII., 3. It says that Anaranya was son of Trasaddasyu. f Prior Section, LXV., 41, 42. Then follows:

fayj^i: fearer tracer *nr: ^ttt: i ttw w^J$t'< *t% ^srtwr: *r*rrf^rn: i

284 VISHNU PURANA.

Anaranya, who was slain by Ravana, in his triumphant progress through the nations. * The son of Anaranya was Pfishadaswa;f his son was Haryaswa; his son was Sumanas;1 his son was Tridhanwan; his son was Tray- yaruna:! and his son was Satyavrata, who obtained the appellation of Trisanku, § and was degraded to the

1 Biishadaswa : Vayu. [j The Matsya, Agni, and Brahma omit all between Sambhuta and Tridhanwan. IT The Bbagavata** has a rather different series, or, Anaranya, Haryaswa, Aruha, Triban- dhana, Trisanku. As Anaranya is famous in Hindu story, ff and Trayyaruria++ is a contributor to the Rig-veda, their omission shows careless compilation.

Sambhiiti is, thus, provided with two sons, Vishiiuvriddha— founder of the Vishiiuvfiddhas, — and Anaranya.

The first two of these lines — only with the substitution of xm« for IT^ — occur in the Vdyu-purdna, likewise. .Vide supra, p. 280, note « *.

* The Vdyu-purdna distinctly says, in my MSS., that he slew Ravana:

f Brihadaswa. Linga-purdna. And so, I think, the Vdyu-purdna is intended to read.

+ One MS. has Trayyaruiii.

§ Vide infra, p. 286, note +.

|| There, as in the Linga-purdna, Prior Section, LXV., 45, I find Va- sumanas, with Dfishadwati — which name seems to have been misread Bfishadas'wa — for his mother:

Vasumanas, son of Rohidaswa, is mentioned in the Anukramanikd to the Rigveda, X., 179.

T The Harivanda, si. 715, 716, has, also, Sambhiita, Sudhanwan, Tridhanwan.

** IX., VII., 4.

ft Particularly in the Rdmdyana.

XX Read " Tryaruna." Vide supra, p. 36, note f. In the Rigveda, V., XXVII., 3, Tryaruna and Trasadasyu are mentioned as if contem- poraries.

BOOK IV., CHAP. III. 285

condition of a Chandala (or outcaste).1* During a twelve years' famine, f Trisanku provided the flesh of deer, for the nourishment of the wife and children of Viswamitra; suspending it upon a (spreading) fig-tree t on the borders of the Ganges, § that he might not sub- ject them to the indignity of receiving presents from an outcaste.H On this account, Viswamitra, being highly

1 The Vayu states, he was banished, by his father, for his wickedness (Adhai-ma). The Brahma Puraha and Hari Vamsalf detail his iniquity at length ; and it is told more concisely in the Linga. He carried off the betrothed wife of another man ; — one of the citizens, according to the two former ; of Vidarbha, according to the latter. For this, his father, by the advice of Vasishtha, banished him; and he took refuge with Swapakas. The Rama- yaria** has a different story, and ascribes Trisanku's degradation to the curse of the sons of Vasishtha, to whom the king had applied to conduct his sacrifice, after their father had refused to do so. Before that, he is described ff as a pious prince (U(2f- TTc^ f^frff^j^j:) ; and the object of his sacrifice was to ascend to heaven.

* For Trisanku, a Chaiidala king known to Buddhist tradition, and probably the same person, see Burnouf's Introduction a VHistoire du Buddhisme Indien, Vol. I., pp. 207, et seq.

f Literally, 'drought,' andvrisht'i.

+ Nyagrodha.

§ Jahnavi, in the original.

|| An expansion of ^TS^T^TTfTTOf^fX^TTWTST I

% Si. 717, et seq.

** Bdla-kdrida, LVIII.

ft Ibid., LVII., 10.

286 VISHNU PURANA.

pleased with him, elevated him, in his living body, to heaven. x

1 The occurrence of the famine, and Satyavrata's care of the wife and family of Viswamitra, are told, with some variations, in the Vayu, which has been followed by the Brahma and Hari Vamsa. * During the famine, when game fails, he kills the cow of Vasishtha; and, for the three crimes of displeasing his father, killing a cow, and eating flesh not previously consecrated, he acquires the name of Trisanku (tri, 'three', sanku, 'sin'), f Va- sishtha refusing to perform his regal inauguration, Viswamitra celebrates the rites, and, on his death, elevates the king, in his mortal body, to heaven. The Ramayana relates the same cir- cumstance, but assigns to it a different motive, — Viswamitra's resentment of the refusal of the gods to attend Trisanku's sacri- fice. That work also describes the attempt of the gods to cast the king down upon earth, and the compromise between them and Viswamitra, by which Trisanku was left suspended, head downwards, in mid-air, forming a constellation in the southern hemisphere, along with other new planets and stars formed by Viswamitra. The Bhagavata* has an allusion to this legend, say- ing that Trisanku is still visible in heaven:

* SI. 724, el seg. See Original Sanskrit Texts, Part I., pp. 86—88.

f Trisanku — " he of three delinquencies, " — was so called, according to the commentator on the Vishnu-pur ana, because he ate what was un- hallowed, slew his spiritual teacher's cow, and disobeyed his father's commands: ^jftf^TWW^J^'J^f^n's! H f «t ^ ftfl fa: TTI"- "faft^ if^^^f^f WWTR I Then follows a quotation of the Harivamsa, si. 748, 749 :"*

^Tfrf^<fm^T»nw f^f*ra% ^jf^r: n tft ^fr?r^ ^^ft% crrf% twi *TfT*rcn: i

Also see Sridhara on the Bhdgavata-purdna, IX., VII., 5. : IX., VII , 5.

BOOK IV., CHAP. III. 287

The son of Trisanku was Harischanclra;1* his son

The Vayu furnishes some further information, from an older source :

^f : *ttv TTfT^^T^f Ttri ^W: 11

Both my copies leave a blank, "Vhere it is marked; and a si- milar passage does not elsewhere occur: but the word should, probably, be f^njT; and the whole may be thus rendered: "Men accmainted with the Purarias recite these two stanzas : ' By the favour of Viswamitra, the illustrious Trisanku shines in heaven, along with the gods, through the kindness of that sage. Slowly passes the lovely night in winter, embellished by the moon, de- corated with three watches, and ornamented with the constellation Trisanku.' " This legend is, therefore, clearly astronomical, and alludes, possibly, to some reformation of the sphere by Viswa- mitra, under the patronage of Trisanku, and in opposition to a more ancient system advocated by the school of Vasishtha. It might be no very rash conjecture, perhaps, to identify Trisanku with Orion, the three bright stars of whose belt may have sug- gested the three Sankus (stakes or pins) which form his name. $

1 The Paurariik lists generally dismiss Harischandra very sum- marily; but he makes a conspicuous figure in legends of an ap- parently later date. In the Mahabharata, Sabha Parvan, § it is

* According to the Harivaihsa, si. 754, he married Satyaratha, of the Kaikaya family. And so says the Vdyu-purdna.

f The MSS. of the Vdyu-purdna used by me, and to which the Trans- lator had access, read this line thus :

The missing word is, then, ^nFSTTi 'a woman.' In the next verse, my MSS. have )f|tfc, instead of ^n%:.

I The reading of the Vdyu-purdna, as now restored, militates against this conjecture. § Chapter XII.

288 VISHNU PUR ANA.

was Rohitaswa;1 his son was Harita;2 his son was

stated, that he resides in the court of Indra, to which he was ele- vated for his performance of the Rajasuya sacrifice, and for his unbounded liberality. This seems to have served as the ground- work of the tale told in the Markarideya* and Padma Puranas, of his having given his whole country, his wife and son, and, finally, himself, to Viswamitra, in satisfaction of his demands for Dakshina. In consequence, he was elevated, with his subjects, to heaven, from whence, having been insidiously led, by Narada, to boast of his merits, he was again precipitated. His repentance of his pride, however, arrested his downward descent; and he and his train paused in mid-air. The city of Harischandra is pop- ularly believed to be, at times, still visible in the skies. The indignation of Vasishtha at Viswamitra's insatiableness produced a cmarrel, in which their mutual imprecations changed them to two birds, the Sarali (a sort of Turdus,) and the Baka (or crane). In these forms they fought for a considerable term, until Brahma interposed, and reconciled them. The Bhagavata alludes to this story, in its notice of Harischandra; but the Vayu refers the con- flict to the reign of a different prince: vide supra, p. 261, note 2. According to the Siva Puraria, Harischandra was an especial worshipper of that deity; and his wife Satyavati was a form of Jaya, one of Durga's handmaids.

1 Also read Rohita.f Traces of his name appear in the strong- holds of Rotas, in Behar} and in the Punjab. The Bhagavata has a legend of his having been devoted to Varuria, before his birth, by his father, who, having, on various pleas, deferred

* Chapter VIII.

f In the Vdyu-purdna ; in the Bhdgayata-purdna, IX., VIII., 8; in the Linga-purdna, Prior Section, LXVI., 11, 12; and in the Harivamia, si. 756.

+ The Harivamia states that he founded Rohitapura.

"Harischandra was a very great conqueror; and his son Rohita or Rohitaswa founded, and is said to have resided at, the fortress which, from him, is called Rohitas, a name corrupted, in our maps, to Rotas." Hamilton's Genealogies of the Hindus, &c, p. 32.

BOOK IV., CHAP. III. 289

Chunchu,1* who had two sons, named Vijaya and Sude- va.f Ruruka8 was the son of Vijaya, and his own son was Vrika,* whose son was Bahn (or Bahuka§). This prince was vanquished by the tribes of Haihayas and Talajanghas,3|| and his country was overrun by them;

offering his son, as promised, was afflicted by a dropsy. Rohita, at last, purchased Sunahsepba, T who was offered, as a victim, in his stead: see hereafter, note on Sunahsepha. ** 3 Omitted: Agni, Linga, ff and Matsya.

1 Omitted: Agni. Dhundhu: Lingatt and Knrma. Champa, founder of Champamalini:§§ Bhagavata. ||j| But all other authorities make Champa a different person, a descendant of Anga : see fa- mily of Anu, of the lunar race. HIT

2 Kuruka: Linga*** and Kurma. Bharuka: Bhagavata.fff

s Descendants of Yadu. The first springs from a prince who

* Several MSS. give Chanchu; and other Puranas, and also the Hari- va>k4a, exhibit the same variety.

f Vijaya was son of Sudeva, according to the Bhdgavala-purd/la, IX., VIII., 1. Instead of Sudeva, the Linga-purdria, Prior Section, LXVI., 12, has Sutejas.

+ One MS. has Vrisha. The Vdyu-purdna reads, in different MSS., Vfitaka and Dhiitaka.

§ I find this, the longer, form only in the Bhdgavata-purdna, IX , VIII., 2.

|| These are said to be a branch of the Haihayas. See the Transla- tor's last note on Chapter XI. of this Book.

^f Corrected, here and just below, from " Sunahsephas." See the Bhd- gavata-purdna, IX., VII., 19, 22.

** Chapter VII. of this Book.

ft I find Harita, followed by Dhundhu,. in the Linga-purdna, Prior Section, LXVI., 12:

++ See the preceding note. §§ I find Champapuri.

Ml ix., viii., i.

^ Chapter XVIII. of this Book.

*** This Purana has Ruchaka, in some MSS.

ttt IX., VIII., 2.

III. 19

290 VISHNU PURANA.

in consequence of which, he fled into the forests, with his wives. One of these was pregnant; and, being an object of jealousy* to a rival queen, the latter gave her poison, to prevent her delivery. The poison had the effect of confining the child in the womb for seven years. Bahu, having waxed old, died in the neighbour- hood of the residence f of (the Muni) Aurva. His queen, having constructed his pile, ascended it, with the de- termination of accompanying him in death; but the saget Aurva, who knew all things, past, present, and to come, issued forth from his hermitage, and forbade her, saying: "Hold! hold! This is unrighteous. A val- iant prince, the monarch of many realms, § the offerer of many sacrifices, the destroyer of his foes, a univer- sal emperor, || is in thy womb. Think not of commit- ting so desperate an act!" Accordingly, in obedience to his injunctions, she relinquished her intention. The sage then conducted her to his abode, and, after some time, a very splendid boy was there born. Along with

is the twelfth, and the second, from one who is the eighteenth, in the lunar line; and hoth are, thus, contemporary with a prince who is the thirty-fifth of the solar dynasty. The Vayu adds, that they were assisted by Sakas, Yavanas, Kambojas, Paradas,1F and Pahlavas.

* This is an inference. The original runs : fT^H^T ^Mr«*IT *RNTCF"

TTO ift ^tH I

f Asrama. I Bhagavat.

|| Chakravartin. ^f Corrected from "Paravas," — a typographical error, presumably.

BOOK IV., CHAP. III. 291

him, the poison that had been given to his mother was expelled; and Aurva, after performing the ceremonies required at birth,* gave him (on that account) the name of Sagara (from Sa, 'with', and Grara, 'poison'). The same holy sage celebrated his investure with the cord of his class, instructed him (fully) in the Vedas,f and taught him the use of arms, especially those of fire, called after Bhargava.t

When the boy (had grown up, and) was capable of reflection, he said to his mother, (one day): "Why are we dwelling in this hermitage ? Where is my father? And who is he?" His mother, in reply, related to him all (that had happened) ; upon hearing which, he was highly incensed, and vowed to recover his patrimonial kingdom, and exterminate the Haihayas and Talajan- ghas, § by whom it had been overrun. Accordingly, (when he became a man), he put nearly the whole of the Haihayas to death, and would have, also, destroyed the Sakas, the Yavanas, Kambojas, Paradas, and Pah- lavas, 1 but that they applied to Vasishtha, the family-

1 The Haihayas || we shall have further occasion to notice. The

* ^Trf«fiTrfTefif fWTT 'f'TWT^r I The jdta-karman is described as "a ceremony ordained on the birth of a male, before the section of the navel-string, and which consists in making him taste clarified butter out of a golden spoon." Colebrooke's Digest,. &c., Vol. III., p. 104, note f.

f Insert land all sciences', ^"TWT^T^TTtW I

X Read "called after Bhrigu": ^f^f ^T?N ^TRTPIgR I The

Vdyu-purdna alleges that Sagara's instructor in the use of such arms was Bhrigu himself. For Hindu fiery weapons, vide supra, p. 81, note •.

§ Add "and others," ddi.

|| For mention of this race in a medieval inscription, see the Journal of the Asiatic Society of Bengal, 1862, p. 117, line !.

19*

292 VISHNU PURANA.

priest* (of Sagara), for protection. Vasishtha, regarding them as annihilated (or deprived of power), though

Sakas f are, no doubt, the Sacse or Sakai of the classical geogra- phers,— Scythians and Indo-Scythians, Turk or Tartar tribes, who established themselves, about a century and a half before our era, along the western districts of India, and who are, not im- probably, connected with our Saxon forefathers. The Yavanast are the Ionians or Greeks. The Kambojas § were a people on the northwest of India, of whom it is said, that they were remarkable for a capital breed of horses. There is an apparent trace of their name in the Caumojees of Kaferistan, who may have retreated to the mountains before the advance of the Turk tribes. (Elphinstone's Account of the Kingdom of Caubul, &c, 1st ed., p. G19: see, also, Vol.11., p. 182, note 1). The Paradas|| and PahlavasIT or Pahnavas may designate other bordering tribes in the same direction, or on the confines of Persia. Along with these, in the legend that follows, the Bhagavata** enumerates Barbaras, ff The Vayu adds Mahishikas,ttDarvas,§§Chaulas,|j|| and Khasas ; lil the two former

* Kula-guru. f See Vol. II., p. 165, note 8.

♦ See Vol. II., p. 181, note 6.

§ See Vol. II., p. 182, notes 1, etc.; p. 183, note 3, and annotations thereon.

|| See Vol. II., p. 182, note 4; p. 183, note J.

^[ This, undoubtedly, is the right word; and, on the authority of all my best MSS., I have amended the text accordingly, in the preceding page, and in p. 294, infra. See Vol.11., p. 187, note §. At p. 339 of that volume, I have silently corrected the statement previously made at p. 168, note ||, that the Pahlavas are not named in the genuine Rdmdyana.

** IX., VIII., 5. Along with the Barbaras are there named only the Talajanghas, Yavanas, Sakas, and Haihayas.

If See Vol. II., p. 176, notes 8 and ** ; p. 178, note §.

♦J See Vol. II., p. 166, notes 8, etc.

§§ See Vol. II., p. 178, text and notes f and ff.

HI Identified, here, with the Cholas, for whom see Vol. II., p. 178, note 13. The Harivaihm, in the corresponding passage, has Cholas. Hf See Vol. II., p. 186, note 5.

BOOK IV., CHAP. III. 293

iving, * thus spake to Sagara: "Enough, enough, my

1

of which are people on the Malabar and Coromandel coasts ; the two latter are, usually, placed amongst the mountaineers of the Hindu Kush. The Brahma Puraria lengthens the list with the Kolas (the forest races of eastern Gondwana), the Sarpas,f and the Keralas, t (who are the people of Malabar). The Hari Vamsa§ still further extends the enumeration with the Tusharas or To- kharas|| (the Turks of Tokharestan), the Chinas IT (Chinese), the Madras** (people in the Punjab), the Kishkindhasff (in Mysore), Kauntalastt (along the Nerbudda), Bangas§§ (Bengalis), Sal was || | (people in western India), and the Konkahas f f (or inhabitants of the Concan). It is evident, from the locality of most of the ad- ditions of the last authority, that its compiler, or corrupter, has been a native of the Dekhin.

* Jivanmritaka. The scholiast hereupon quotes the following stanza from some unnamed Smriti:

"He who has fallen away from his duty, and is cast out by Brah- mans, though living in this world, is declared to be dead."

f In the corresponding passage of the Ilarivamsa, — namely, at 41. 782, — I find, much more frequently than cR^^Jirj; ; — yielding Kolas and Sarpas, or else Kolasarpas,— cjftf^WTn, Wtf^f^CI^IT:, &c. All these, I strongly suspect, are corruptions of efif^f^f5[j:, an epithet which the Vdyu-purdna — see a few lines before, in Professor Wilson's foot-note, — applies to the Mahishikas.

♦ See Vol. II., p. 178, notes 1 and §. § &l. 782—784.

|| See Vol. II., p. 186, notes 5, etc. ^ See Vol. II., p. 181, note 7.

** See Vol. II., p. 163, notes 11, etc.

tf Tradition places the Kishkindhas in Odra, or Orissa. See the &ab- dakalpadruma, sub voce; also, Vol. II., p. 177, note 3.

++ Some MSS. have Kontalas. And see Vol. II., p. 157, notes 9, etc. I know not on what authority M. Langlois asserts, that these people, "aux longs cheveux etaient pres des Tchinas."

§§ "Vangas", in Vol. II., p. 166.

1111 See Vol.11., pp. 133-135; p. 156, note ♦. If See Vol. II., p. 178, notes 14 and §.

294 VISHNU PUR ANA.

son ! Pursue no further these objects of your wrath, whom you may look upon as no more.* In order to fulfil your vow,f I have separated them from affinity to the regenerate tribes, and from the duties of their castes." Sagara, in compliance with the injunctions of his spiritual guide, contented himself, therefore, with imposing upon the vanquished nations peculiar distinguishing marks, t He made the Yavanas * shave their heads entirely ;§ the Sakas he compelled to shave (the upper) half of their heads; the Paradas wore their hair long; and the Pahlavas let their beards grow; in obedience to his commands.2 Them, also, and other

1 And Karnbojas: Vayu.

2 The Asiatic nations generally shave the head, either wholly, or in part. Amongst the Greeks, it was common to shave the fore part of the head; a custom introduced, according to Plutarch, by the Abantes,— whom Homer || calls orci&ev xo/u6tovx£g,—and followed, according to Xenophon, by the Lacedaemonians. It may be doubted, however, if the Greeks or Ionians ever shaved the head completely. The practice prevails amongst the Moham- medans; but it is not universal. The Sakas (Scythians, or Tar- tars) shave the fore part of the head, gathering the hair at the back into a long tail, as do the Chinese. The mountaineers of the Himalaya shave the crown of the head, as do the people of Kaferistan, with exception of a single tuft. What oriental people wore their hair long, except at the back of the head, is question- able; and the usage would be characteristic rather of the Teu- tonic and Gothic nations. The ancient Persians had long bushy

t Pratijnd.

X Vetenyatwa.

§ Mundita-h'ras.

|| Iliad. II., 542.

book iv., chap. in. 295

Kshattriya races, he deprived of the established usages of oblations to fire* and the study of the Vedas; and, thus separated from religious rites, f and abandoned by the Brahrnans, these different tribes became Mlech- chhas. Sagara, after the recovery of his kingdom, reigned over the seven-zoned earth, with undisputed domin- ion. *J

beards, as the Persepolitan sculptures demonstrate. In Chardin's time, they were out of fashion; but they were again in vogue, in that country, in the reign of the last king, Fath Shah.

1 So the Vayu, &c. ; and a similar statement is given in Manu, X., 44, where, § to the Sakas, Yavanas, Kambojas, Paradas, and Pahlavas, |] are added the PauridrakasH (people of western Bengal), Odras** (those of Orissa), Dravidasff (of the Coromandel coast), Chinas (Chinese), Kiratas (mountaineers), and Daradast+ (Durds of the Hindu Kush). From this passage, and a similar one in the Ramayana, in which the Chinas §§ are mentioned, the late Mr. Klaproth inferred those works to be not older than the third century B. C, when the reigning dynasty of Thsin first gave that

* Vashat'kdra. See Vol. II., p. 29, note §. f Dharma.

§ See Vol. II., p. 183, note 3, and annotations thereon. || Corrected from "Pahnavas." The Translator has Pahlavas in Vol. II., p. 183, note 3. Vide supra, p. 292, note %.

If Professor Wilson had "Pauiidras," which I do not find in the original. For the Pauiidrikas, see Vol. II., p. 177, note ff .

** This is, perhaps, to be altered. See Vol. II., p. 184, note f; p. 177, notes 3 and **.

ft Elsewhere read Dravidas. See Vol.11., p. 177, text and note 5.

XX See Vol. II., p. 185, notes 3, etc.

§§ It is only in the Bengal recension of the Rdmdyana that the Chinas are mentioned. See Vol. II., p. 176, note «* .

296 VISHNU PURANA.

name to China (see, also, Vol. II., p. 181, note 7). It was probable, he supposed, that the Hindus became acquainted with the Chinese only about 200 B. C, when their arms extended to the Oxus: but it is difficult to reconcile this date with the difference of style between the Ramayana, particularly, and the works of the era of Vikramaditya. It would seem more likely, that the later appellations were interpolated. It must have been a period of some antiquity, when all the nations from Bengal to the Coro- mandel coast were considered as Mlechchhas and outcasts.

CHAPTER IV.

The progeny of Sagara: their wickedness: he performs an Aswa- medha: the horse stolen by Kapila: found by Sagara's sons, who are all destroyed by the sage: the horse recovered by Arhsumat : his descendants. Legend of Mitrasaha or Kalma- shapada, the son of Sudasa. Legend of Khat'wanga. Birth of Rama and the other sons of Dasaratha. Epitome of the history of Rama: his descendants, and those of his brothers. Line of Kusa. Bfihadbala, the last, killed in the Great War.

SUMATI, the daughter of Kasyapa, and Kesini,* the daughter of Raja Vidarbha,f were the two wives of Sagara. *J Being without progeny, the king solicited

1 So the Ramayaria. § Sumati is called the daughter of Arish- tanemi:|| the MahabharatalT calls her Saibya. The story of Sa-

* This was the elder wife, the Vdyu-purdna alleges.

t In the Vdyu-purdna and Harivamia, he is called simply Vidarbha.

X The following genealogy is given in the Rdmdyana, Bdla-kdMa, LXX., 19 — 37: Brahma, Marichi, Kasyapa, Vivaswat, Manu, Ikshwaku (first king of Ayodhya), Kukshi, Vikukshi, Baiia, Anaraiiya, Prithu, Tri- sanku, Dhundhumara, Yuvanaswa, Mandhatri, Susandhi, Dhruvasandhi (with Prasenajit), Bharata, Asita, Sagara. The same detail is found in the Ayodhyd-kdnda, CX., 5 — 24.

In the Bengal recension of the Rdmdyana, Adi-kdncta, LXXII., Angiras and Prachetas intervene between Kasyapa and Manu, Vivaswat being omitted ; as is Kukshi, also.

The Ayodhyd-kdnda, CXIX., in the same recension, names, somewhat discrepancy: Brahma, Marichi, Kasyapa, — and then, a break being an- nounced,— Vivaswat, Manu, Ikshwaku, Kukshi, Vikukshi, Rei'm, Pushya, Anaranya, Prithu, Trisanku, Dhundhumara, Yuvanaswa, Mandhatri, Su- sandhi, Dhfitasandhi (with Prasenajit), Bharata, Asita, Sagara.

Most of this is very different from what we meet with in the Puraiias.

§ Bdla-kdnda, XXXVIIL, 3, 4.

|| This is another name of Kasyapa. See Vol. II., p. 28, note 2. For the stanza there cited from the Mahdbhdrata, see the Sdnti-parvan, M. 7574. % Vana-parvan, si 8833.

298 VISHNU PURANA.

the aid of the sage Aurva, with great earnestness;* and the Muni pronounced this boon, that one wife should bear one son, the upholder of his race, and the other should give birth to sixty thousand sons; and he left it to them to make their election. Kesini chose to have the single son; Sumati, the multitude: andf it came to pass, in a short time, that the former bore Asamanjas,1 a prince through whom the dynasty continued; and the daughter of Vinata,t Sumati, had sixty thousand sons. The son of Asamanjas was Am- sumat.

Asamanjas was, from his boyhood, of very irregular conduct. § His father hoped, that, as he grew up to manhood, he would reform; but, finding that he con- tinued guilty of the same immorality, Sagara abandon- ed him. The sixty thousand sons of Sagara followed* the example of their brother Asamanjas. The path of virtue and piety being obstructed, in the world, by the sons of Sagara, || the gods repaired to the Munif

gara and his descendants is told at length in the Ramayana, First Book; and in the Mahabharata, Vana Parvan, III., 106, et seq. ; as well as in most of the Purahas. 1 Or Panchajana : ** Brahma, ff

* Samddhi, = chittaikdgrya, the scholiast says.

t Insert "the Rishi having pronounced 'So be it"': H^THf ^C ^?f*T'

xrrf^ff ^ i

* See Vol. II., pp. 26 and 73. § Apavritta.

^[ Substituted for Rishi.

** This is an epithet of Asamanjas, in the Harivamsa, ih 802, et seq. tf Asamanja: Ramayana, Vdyu-piird/ia, and Linga-purdna. Asamanjasa: Bhdgavata-pwdna, IX., VIII., 14.

BOOK IV., CHAP. IV. 299

Kapila, who was a portion of Vishnu,* free from fault, and endowed with all (true) wisdom. Having approach- ed him with respect, they said: "0 lord, what will become of the world, if these sons of Sagara are per- mitted to go on in the evil ways which they have learn- ed from Asamanjas! Do thou, then, assume a visible form,f for the protection of the afflicted universe." "Be satisfied", replied the sage: "in a brief time, the sons of Sagara shall be, all, destroyed."

At that period, Sagara commenced the (performance of the solemn) sacrifice of a horse, who was guarded by his own sons : nevertheless, some one stole the ani- mal, and carried it off into a chasm in the earth. Sa- gara commanded his sons to search for the steed; and they, tracing him by the impressions of his hoofs, follow- ed his course, with perseverance, until, coining to the chasm where he had entered, they proceeded to en- large it, and dug downwards, each, for a league, t Com- ing to Patala, they beheld the horse wandering freely about; and, at no great distance from him, they saw theRishi Kapila sitting, with his head declined in med- itation^ and illuminating the surrounding space with radiance as bright as the splendours of the autumnal sun shining in an unclouded sky.|| Exclaiming "This

* Purushottama, in the original.

f "Visible form" is to render iarira, 'body'.

§ This specification does not appear in the original. See the next note.

300 VISHNU PURANA.

is the villain who has maliciously interrupted our sacri- fice, and stolen the horse: kill him! kill him!" they ran towards him, with uplifted weapons. The Muni slowly raised his eyes,* and, for an instant, looked upon them; and they were reduced to ashes by the (sacred) flame that darted from his person.1

1 The Bhagavataf has, for a Purana, some curious remarks on this part of the story, flatly denying its truth:

W **Tf WT "1<<«*P* I

^^Tijr^ *rajtr*i faufgcr:

" The report is not true, that the sons of the king were scorch- ed by the wrath of the sage. For how can the quality of dark- ness, made up of anger, exist in a world-purifying nature, con- sisting of the quality of goodness ; — the dust of earth, as it were, in the sky? How should mental perturbation distract that sage, who was one with the Supreme, and who has promulgated that Sankhya philosophy which is a strong vessel by which he who is desirous of liberation passes over the dangerous ocean of the world, by the path of death? "J

• The original, XTf^^ffTfT^t^^T > implies that he cast his eyes about.

t IX., VIII., 12, 13.

t Burnoufs more exact translation of this passage is as follows:

"Elle n'est pas vraie la tradition qui pretend que les fils du roi furent detruits par la colere du sage; comment en effet les Tenebres que pro- duit la colere eussent-elles pu exister chez un sage, dont la Bonte etait le corps, et qui purifiait le monde ? c'est comme si Ton voulait attribuer au ciel la poussiere nee de la terre.

"Comment eut-il pu croire a des distinctions [comme elles d'ami et

BOOK IV., CHAP. IV. 301

When Sagara learned that his sons whom he had sent in pursuit of the (sacrificial) steed had been de- stroyed by the might of the great Rishi Kapila, he de- spatched Amsumat, the son of Asamanjas, to effect the animal's recovery. The youth, proceeding by the (deep) path which the princes had dug, arrived where Kapila was, and, bowing respectfully,* prayed f to him, (and so propitiated him), that the saint said: "Go, (my son), deliver the horse to your grandfather; and demand a boon. Thy grandson shall bring down the river of heaven t (on the earth)." Amsumat requested, as a boon, that his uncles § who had perished through the sage's displeasure I! might, although unworthy of it, be raised to heaven, through his favour. "I have told you," replied Kapila, "that your grandson shall bring down upon earth the Ganges (of the gods); and, when her waters shall wash the bones and ashes of thy grand-

d'ennemi], ce sage identlfie avec FEsprit supreme, qui dirigea ici-bas le solide vaisseau de la doctrine Sankhya, a l'aide duquel rhomnie desireux de se sauver traverse le redoutable ocean de l'existence, ce chemin de la inort?"

A tolerably full account of Kapila will be found in my edition of the Sdnkhya-sdra, Preface, pp. 13 — 21. Several things, however, are to be corrected there; as the work was sent out, by the Asiatic Society of Bengal, without my authority, and while I was known to be still em- ployed on what would have made ten or twelve pages of additional matter, including various readings of MSS. collated since I left India, besides minute indexes and numerous emendations. The copies of the Dasa-rupa in circulation are similarly unamended and imperfect.

* Bhakti-namra. f Tusht'dva, ' lauded '.

+ "River of heaven" is for Ganga, the word in the Sanskrit.

§ Amsumat rather strangely calls them pitfi, 'fathers'. The scholiast explains that the term is used for pitrivya.

|| The original has WW^1^ ^ ^H*^ > "smitten by the punishment of a Brahman."

302 VISHNU PURANA.

father's sons,* they shall be raised to Swarga. Such is the efficacy of the stream that flows from the toe of Vishnu, that it confers heaven upon all who bathe in it designedly, or who even become accidentally immers- ed in it: those, even, shall obtain Swarga, whose bones, skin, fibres, hair, or any other part, shall be left, after death, upon the earth which is contiguous to the Gan- ges." Having acknowledged, reverentially, the kind- ness of the sage, Amsumat returned to his grandfather, and delivered to him the horse, f Sagara, on recover- ing the steed, completed his sacrifice, and, in affection- ate memory of his sons, denominated Sagara the chasm which they had dug. * +

1 Sagara is still the name of the ocean, and, especially, of the Bay of Bengal, at the mouth of the Ganges. On the shore of the island called by the same name, tradition places a Kapilas- rama, or hermitage of Kapila, which is still the scene of an an- nual pilgrimage. Other legends assign a very different situation for the abode of the ascetic, or, the foot of the Himalaya, where the Ganges descends to the plains. § There would be no incom- patibility, however, in the two sites, could we imagine the tra-

* "Thy grandfather's sons" is an expansion of the word for 'them'.

J Wftft ^"raj^nfterr J^fff cfi^pn*rra; "and, from love of his sons, he set up the ocean as a son."

Sagara, the word here used for 'ocean', is, in form, patronymic of Sagara. The commentator says: ^TTT ^317^: ^fnirf^^l I ^RT U^T"

fw& 1

§ In the Padma-purdna, Kapila is said to have dwelt in the village of Indraprastha.

BOOK IV., CHAP. IV. 303

The son of Amsumat was Dilipa;1 his son was Bha- giratha, who brought Ganga down to earth; whence she is called Bhagirathi. * The son of Bhagiratha was Sruta;2f his son was Nabhaga;3 his son was Ambari- sha; his son was Sindhudwipa;t his son was Ayut- aswa;4§ his son was Rituparna, || the friend f of Nala skilled profoundly in dice.5 The son of Rituparna was

dition referred to a period when the ocean washed, as it appears once to have done, the base of the Himalaya, and Saugor (Sagara) was at Haridwara.

1 Or Khatwanga: Brahma and Hari Vathsa:** but tbis is, ap- parently, an error. Vide infra, p. 311, note 1.

2 Omitted: Matsya and Agni. Visruta:ff Linga.

3 Nabha : t+ Bhagavata.

4 Ayutayus:§§ Vayu, Linga, and Kurma. Srutayus: Agni. Ayutajit: || j[ Brahma.

[I, 'knowing the heart of the dice.' The same epi-

* The Vdyu-purdna hereupon gives the following quotation:

Two stanzas are here promised; but only one is cited.

t A single MS. has Suhotra.

X According to the Bhagavata -purdna, IX., IX., 16, he was son of Nabha; Ainbarisha being there omitted.

§ In two MSS. the name is Ayutayus.

|| The Harivamsa has Ritapariia, and gives the patronym Artapariia to Sudasa.

% Sahdya.

** SI. 808. Khatwanga is given there as Dilipa's surname. Khatwanga, as the name of a royal sage, appears in the Bhdgavata-purdna, II., I., 13. tf I find Sruta.

++ Corrected from "Nabhin".

§§ So, too, reads the Bhdgavata-purdna.

|| This is the reading of the Harivamia, also.

304 VISHNU PURANA.

Sarvakama:1* his son was Sudasa; his son was Sau-

thet, as well as that of 'friend of Nala,' is given him in the Vayu, Bhagavata, and Brahma Puranas, and in the Hari Vaihsa, and leaves no doubt of their referring to the hero of the story told in the Mahabharata. Nala, however, as we shall hereafter see, is some twenty generations later than Rituparna, in the same family; and the Vayu, therefore, thinks it necessary to observe, that two Nalas are noticed in the Puranas, and the one here ad- verted to is the son of Virasena:

^•fr srrf^rfa fwr?ft jp;wg j&rft i

whilst the other belongs to the family of Ikshwaku. The same passage occurs in the Brahma Puraha and Hari Vamsa ; f and the commentator J on the latter observes: f^WTcRWt T^t ^T%" •WTTTsr^rn?"^' I 'Nala the son of Nishadha is different from Nala the son of Virasena.' It is, also, to be observed, that the Nala of the tale is king of Nishadha, and his friend Rituparna is king of Ayodhya. The Nala of the race of Ikshwaku is king of Ayodhya; he is the son of Nishadha, however; and there is, evi- dently, some confusion between the two. We do not find Vira- sena, or his son, in any of the lists. Vide infra, p. 320, note 1.

1 There is considerable variety in this part of the lists; but the Vayu and Bhagavata agree with our text. The Matsya and others make Kalmashapada the son or grandson of Rituparna,

* Sarvabhauina: Linga-purdna. f & 831, 832:

We read, too, in the Linga-purdna, Prior Section, LXVI., 24, 25: + Nilakant'ha.

BOOK IV., CHAP. IV. 305

dasa, named, also, Mitrasaha.1*

and place Sarvakama, or Sarvakarman, after him.f See further on. +

1 The Vayu, Agni, Brahma, and Hari Vamsa read Amitrasaha, 'foe-enduring; '§ but the commentator on our text explains it Mi- tra, a name of Vasishtha, Saha, 'able to bear' the imprecation of;|| as in the following legend, which is similarly related in the Bha- gavata. 1 It is not detailed in the Vayu. A full account occurs

* The Bhdgavata-purdna , IX., IX., 18, says that he was called Kal- mashanghri, also. This is a synonym of Kalmashapada, for which epithet vide infra, p. 308.

t In the Harivanda, si. 817, Sarvakarman appears as son of Mitrasaha. In the next two stanzas , the names of his successors are : Anaranya, Nighna, Anamitra (and Raghu, his brother), Duliduha, Dilipa.

X Vide infra, p. 313, note 1.

§ The first and fourth works named have— as has, also, the Linga-pu- rdna, Prior Section, LXVL, 27,— «JT^T f*TWf: 5 the second and third,

TTWT f'T^rf :• The words of our text are ^ft^Wf fa^TfTRT;

and here, but for the commentary, there is just as good reason as there is in the other instances, to infer that the name is Amitrasaha. The mo- mentary indignation of Saudasa against Vasisht'ha justifies but ill the supposition that the term amitra, 'enemy', was applied to the latter. The Bhdgavata-purdna, IX., IX., 18, in its "^mff^H^fif ^t, reads Mitra- saha, unmistakably; and so does the Mahdbhdrata, Adi-parvan, il. 6720; Aiwamedhika-parvan, il. 1690.

In Dr. Goldstucker's Sanskrit Dictionary there is, however, an article ^SrftrWtf, which word there points to our king, "also called Saudasa: according to the Vdyu-, Agni-, Brahma-Pur. and the Harivansa; the Vishnu-Pur. calls him Mitrasaha." Were not these particulars taken from the note under annotation? Even a reference to so accessible a work as the Harivamsa would have suggested a doubt of there being such a name as Amitrasaha.

|| The commentator's words are: f*T^ ^f^Tt TTfTTCTTJ *r*Hrf$f*f JJ^TT ^ 1 7T«T fTn^r^TTT I This imports, that Mitrasaha was so called, because, though he had it in his power to retaliate, in kind, the curse of his friend (jnitra), namely, Vasisht'ha, he forbore {sahate sma, from sah).

1 IX, IX., 19-39.

III. 20

306 VISHNU PUR AN A.

The son of Sudasa, having gone into the woods to hunt, fell in with a couple of tigers, by whom the forest had been cleared of the deer.* The king slew one of these tigers with an arrow. At the moment of expiring, the form of the animal was changed, and it became that of a fiend f of fearful figure and hideous aspect.

in the Mahabharata, Adi Parvan, s. 176, but with many and im- portant variations. Kalmashapada, whilst hunting, encountered Saktri, + the son of Vasishtha, in the woods, and, on his refusing to make way, struck the sage with his whip. Saktri cursed the king to become a cannibal; and Viswamitra, who had a quarrel with Vasishtha, seized the opportunity to direct a Rakshasa to take possession of the king, that he might become the instrument of destroying the family of the rival saint. Whilst thus influenced, Mitrasaha, a Brahman, applied to Kalmashapada for food; and the king commanded his cook to dress human flesh, and give it to the Brahman, who, knowing what it was, repeated the curse of Saktri, that the king should become a cannibal; which ta- king effect with double force, Kalmashapada began to eat men. One of his first victims was Saktri, whom he slew and ate, and then killed and devoured, under the secret impulse of Viswami- tra's demon, all the other sons of Vasishtha. Vasishtha, how- ever, liberated him from the Rakshasa who possessed him, and restored him to his natural character. The imprecation of the Brahman's wife, and its consequences, are told, in the Mahabha- rata, as in the text; but the story of the water falling on his feet appears to have grown out of the etymology of his name, which might have referred to some disease of the lower extremities; the prince's designation being, at length, Mitrasaha Saudasa Kal- mashapada, or, 'Mitrasaha, son of Sudasa, with the swelled feet.'

* ApamHga. t Rakshasa. X On the correct name, Sakti, vide supra, p. 35, note +*.

BOOK IV., CHAP. IV. 307

Its companion, threatening the prince with its ven- geance, disappeared.

After some interval, Saudasa celebrated a sacrifice, (which was conducted by Vasishtha). At the close of the rite, Vasishtha went out; when the Rakshasa, the fellow of the one that had been killed in the figure of a tiger, assumed the semblance of Vasishtha, and (came and) said (to the king) : "Now that the sacrifice is ended, you must give me flesh to eat. Let it be cooked; and I will presently return." Having said this, he with- drew, and, transforming himself into the shape of the cook, dressed some human flesh, which he brought to the king, who, receiving it on a plate of gold, awaited the reappearance of Vasishtha. As soon as the Muni returned, the king offered to him the dish. Vasishtha, surprised at such want of propriety* in the king, as his offering him meat to eat, considered what it should be that was so presented, and, by the efficacy of his med- itations, discovered that it was human flesh. His mind being agitated with wrath, he denounced a curse upon the Raja, saying: "Inasmuch as you have insulted all such holy menf as we are, by giving me what is not to be eaten, your appetite shall, henceforth, be excited by similar food."

"It was yourself," replied the Raja to the (indignant) sage, "who commanded (this food to be prepared)." "By me!" exclaimed Vasishtha. "How could that have been?" And, again having recourse to meditation, t

* DauKiilya. t Tapaswin. I Samddhi.

20 *

308 VISHNU PURANA.

he detected the whole truth. Foregoing, then, all dis- pleasure towards the king,* he said: "The food (to which I have sentenced you) shall not be your susten- ance for ever: it shall (only) be so for twelve years." The king, who had taken up water in the palms of his hands, and was prepared to curse the Muni, now con- sidered that Vasishtha was his spiritual guide, f and, being reminded, I by Madayanti, his queen, that it ill became him to denounce an imprecation upon a holy teacher who was the guardian divinity of his race,§ abandoned his intention. || Unwilling to cast the water upon the earth, lest it should wither up the grain, — for it was impregnated with his malediction, — and equally reluctant to throw it up into the air, lest it should blast the clouds, and dry up their contents, he threw it upon his own feet.f Scalded by the heat which the water had derived from his angry impreca- tion, the feet of the Raja became spotted black and white; ** and he, thence, obtained the name of Kalmasha- pada, or he with the spotted (kalmasha) feet (pada).ff

t In the original, this consideration is suggested by Madayanti. + Prasddita, 'appeased.'

|| This, though implied, is not expressed in the Sanskrit.

"m^T "fa^T I "That water for cursing he threw neither on the earth nor into the air, for sustenance of the grain or of the clouds; but he sprinkled his own feet with it."

** This is borrowed from the scholiast, who says: efi^RT^flf ^TW^T- TSffTR I

BOOK IV., CHAP. IV. 309

In consequence of the curse of Vasishtha, the Raja became a cannibal * every sixth watch of the day, f (for twelve years), and, in that state, wandered through the forests, and devoured multitudes of men. On one occasion, he beheld a holy person i engaged in dalliance with his wife. As soon as they saw his terrific form, they were frightened, and endeavoured to escape; but the (regal) Rakshasa (overtook and) seized the hus- band. The wife of the Brahman, then, also desisted from flight, and earnestly entreated the savage § (to spare her lord), exclaiming: "Thou, Mitrasaha, art the pride || of the (royal) house of Ikshwaku, — not a (malig- nant) fiend. 1 It is not in thy nature, who knowest the characters of women, to carry off and devour my hus- band."** But all was in vain; and, regardless of her reiterated supplications, he ate the Brahman, as a tiger devours a deer.ff The Brahman's wife, furious with wrath, then addressed the Raja, and said: "Since you have barbarously disturbed the joys of a wedded pair, and killed my husband, your death shall be the conse-

t Read "every sixth meal-time;" i. e., at the close of every third day. The original is "EHJ e(n^T, on which the comment is: in? "^

X Muni.

§ Bahu-sasta.

|| Tilaka.

^T Rakshasa.

Comment: ^tenif ^M cTc^TfHTP I

tt I find paiu.

310 VISHNU PURANA.

quence of your associating with your queen."* So saying, she entered the flames.

At the expiration of the period of his curse, Saudasa returned home. Being reminded of the imprecation of the Brahmani, by his wife, Madayanti, he abstained from conjugal intercourse, and was, in consequence, childless; but, having solicited the interposition of Va- sishtha, Madayanti became pregnant. f The child, how- ever, was not born for seven years, when the queen, (becoming impatient), divided the womb with a (sharp) stone, and was thereby delivered. The child was, thence, called Asmaka (from Asman, 'a stone'). The son of Asmaka was Miilaka, who, when the warrior tribe was extirpated upon earth, was surrounded and concealed by a number of females;* whence he was denominated Nan'kavacha (having women for ar- mour).1 The son of Mulaka was Dasaratha; his son

1 His name, Mulaka, or 'the root', refers, also, to his being the stem whence the Kshattriya races again proceeded. § It may be doubted if the purport of his title Narikavacha is accurately explained by the text. ||

f Hereabouts the rendering is free.

* Rather, "surrounded and guarded by garmentless women:" ^jftfH- f^T^Tf^n *rfr^"Nr Tf^frT: I I find no other reading than this.

§ See the Bhdgavata-purdna, IX., IX., 40, and Sridhara's supplementa- tion thereof.

|| The Vdyu-purdna reports, as follows, on the. origin of Mulaka's epithet :

BOOK IV., CHAP. IV. 311

was Ilavila;* his son was Viswasaha;f his son was Khatwanga,} (called, also,) Dilipa,1 who, in a battle between the gods and the Asuras, being called, by the former, to their succour, killed (a number of) the latter. Having, thus, ^acquired the friendship of the deities in heaven, they desired him to demand a boon. He said to them: "If a boon is to be accepted by me, then tell me, as a favour, what is the duration of my life." "The length of your life is but an hour,"§ the gods replied. On which, Khatwanga, who was swift of motion, II de-

1 This prince is confounded with an earlier Dilipa by the Brahma Puraria and Hari Varhsa. IT

Parasurama is here intended, according to Sridhara, in his comment on the parallel passage in the Bhdgavata-purdna, — IX., IX., 40. Two verses, which, it may be conjectured, closely correspond, in a correct reading, to the stanza quoted in the preceding extract, appear in the Linga-purdna, Prior Section, LXVI., 29.

* Not one of my MSS. has this name. Four give Ilivila; others, Ida- vila and Ailavila. The Vdyu-purdna reads, in different MSS., Idavida, Idivida, and Aidivida; the Linga-purdna, Ilavila; the Bhdgavata-purdna, Aidavida. Compare the variants noticed in p. 246, note *, supra.

f The Linga-purdna interpolates Vriddhasarman before Viswasaha.

I This name is frequently and variously corrupted, especially into Kafwanga and Khatwanga. It does not seem necessary to dwell on these depravations.

§ Muhurta.

j| Laghima-gui'ia , "endowed with lightness." Laghiman is "the faculty of assuming levity," illustrated by "rising along a sunbeam, to the solar orb." It must be equally easy to the adept to travel a ray downwards. See Colebrooke's Miscellaneous Essays, Vol. I., p. 250.

^f Vide supra , p. 303, note 1 ; p. 305j note f .

312 VISHNt PURANA.

scencled, in his easy-gliding chariot, to the world of mortals. Arrived there, he prayed, and said: "If my own soul has never been dearer to me than (the sacred) Brahtnans; if I have never deviated from (the discharge of) my duty; if I have never regarded gods, men, ani- mals, vegetables, all created things, * as different from the imperishable ;f then may I, with unswerving step, attain to that divine being on whom holy sages medi- tate ! " Having thus spoken, he was united with that supreme being, J who is Vasudeva; with that elder § of all the gods, who is abstract existence, || and whose form cannot be described. Thus he obtained ab- sorption, according to this stanza, which was repeated, formerly, by the seven Rishis: "Like unto Khatwanga will be no one upon earth, who, having come from heaven, and dwelt an hour amongst men, became uni- ted with the three worlds, by his liberality and know- ledge of truth."1!

1 The term for his obtaining final liberation is rather unusual ; T*ft S f^^rf^ffT Hl«fiU , 'By whom the three worlds were affected,

* Vrikshddika.

f Achyuta.

X Paramdtman.

§ Guru.

|| Sattd-mdtrdtman.

^T ^*tTf^f "R*T ^^ff 1TTC Wtf^tT^ I

wufa*rff rrr ^tarr gsn ^t*r %*t t% n

Comment: *J^f WtfacT JTTO WT^T I f^TT TTCJ^: *Rf*?f?T

According to this, partially accepted, the last two lines may be ren-

BOOK IV., CHAP. IV. 313

The son of Khatwanga was Dirghabahu; his son was Raghu; his son was Aja;* his son was Dasaratha.1

or beloved:'! f^psft^TfTn ,* the three worlds being identified with their source, or the Supreme. The text says, of this stanza, "^RIcT » and the Vayu, citing § it, says, "^ffT ^jf?n . || The legend is, there- fore, from the Vedas.

1 The lists here differ very materially, as the following com- parison will best show:

Vishnu. Matsya.^f Rainay aiia. **

Kalmashapada Kalmashapada Kalmashapada

dered: "by whom, arrived here below from paradise, having obtained an hour's prolongation of life, the three worlds were mastered through wisdom and self-surrender."

The scholiast puts much more of Vedantism into these verses than it is likely they were intended to convey.

Compare the Harivamia, si. 809. The ordinary reading, there, in the last line, is ^T«J*rf%TrTT: •

* The Bhdgavata-purdna, IX., X., 1, has Raghu, Prithusravas, Aja.

f ^f^T^ff^ff can scarcely bear either of these meanings. Its most probable signification, here, is 'contemplate thoroughly'.

+ This means 'experienced', i. e., recognized as vanity.'

§ The Vdyu-purdna has only the last two verses, and does not call them a citation. It reads ^JTJTT for d M«T

|| The Vdyu-purdna uses this expression in connexion with something else:

f^srtw^ S^^rgrif^ Tfa Ufa i

Kbafwangada is, moreover, the form here presented.

^f Whether the names particularized here, as in many other lists through- out this work, are correctly represented, or not, I do not pretend to pro- nounce. To this point I have already adverted; giving the reason why we must, at present, look with distrust, in most cases, upon any express or implied claim to punctual accuracy as regards Paurafiik minutiae: see Vol. I., p. 153, note *. In annotating these volumes, all that, as a rule, I have undertaken to do, touching the numerous works referred to in the Translator's commentary, has been, to restrict myself to the most important and most accessible of them, and to collate these, in such manuscripts as are within my reach, and in the printed editions, with my best diligence.

** Bdla-kdnda, LXX., 40—43; Ayodhyd-kdrida, CX., 29—34.

314

VISHNU PURANA.

The god from whose navel the lotos springs became fourfold, as the four sons of Dasaratha,— Rama, Laksh-

Vishiiu. Matsya. Raniayana.

Asmaka Sarvakarman Sankharia *

Miilaka Anarariya Sudarsana

Dasaratha Nighna Agnivarria

Ilavila Anamitra Sighraga

Viswasaha Raghu Maru

Dilipa Dilipa Prasusrukaf

Dirghabahu Aja Ambarisha

Raghu Dirghabahu Nahusha

Aja Ajapala Yayati +

Dasaratha Dasaratha Nabhaga

Aja

Dasaratha. The Vayu, Bhagavata,§ Krirma, and Linga agree with our text, except in the reading of a few names : as, Sataratha, || for Dasa- ratha the first; Vairivira, for Ilavila; and Kfitasarman, Vriddha- sarman, or Vriddhakarman, for Viswasaha. If TheAgni and Brahma and Hari Vamsa agree with the second series, with similar occa- sional exceptions;** showing that the Purarias admit two series, differing in name, but agreeing in number. The Ramayaria, how- ever, differs from both, in a very extraordinary manner; and the variation is not limited to the cases specified; as it begins with Bhagiratha, as follows :

* Corrected from "Sankana." The Bengal recension of the Rdmdyana has, in the Adi-kdnda, Sankharia; in the Ayodkyd-kdMa, Khanitra.

t For the Pauraiiik son of Maru, vide infra, p. 325, 1. 6.

+ Both the genuine Rdmdyana and the Bengal recension omit Yayati in the Ayodliyd-kdnda.

§ The readings of this Puraiia I have detailed, as will have been seen.

|| So read the Vdyu-purdria and the Ling a-pur ana.

% Vide supra, p. 311, note f.

** All these, so far as the Harivainia is concerned, have been specified in my annotations.

BOOK IV., CHAP. IV. 315

mana, Bharata, and Satrughna,*— for the protection f of the world. Rama, whilst yet a boy, accompanied Vis- wamitra, to protect his sacrifice, and slew Tadaka. He afterwards killed Maricha with his resistless shafts ;J

Puraiias. • Raniayana.§

Bhagiratha Bhagiratha

Sruta Kakutstha II

Nabhaga Raghu

Ambarisha Kalmashapada

Sindhudwipa

Ayutaswa If

Rituparna

Sarvakama

Sudasa

Kalmashapada The entire Pauranik series comprises twenty descents; and that of the Ramayaria, sixteen. Some of the last names of the poem

• Insert 'as parts of himself,' ^HT'cH j'3[«i. t Sthiti, 'stability'.

t *T% ^ *TTTNf*HPTcrr^cf ft. f^fa I "And, at the sacrifice, he hurled to a distance Maricha, struck by the blast of his shaft." We read, in the Rdmdyatia, Bdla-kdnda, XXX., 16 — 18:

It appears, from this, that Maricha, struck, in the breast, by the wea- pon Manava, discharged from Rama's bow, was projected, by the impact, a hundred yojanas, into the sea.

The story of the death of Maricha, in the guise of a golden deer, at the hands of Rama, is told in the same poem, Aranya-kdMa, XL1V.

§ Bdla-kdn&a, LXX., 39, 40; Ayodhyd-kdn&a, CX., 28, 29.

|| Corrected from the impossible "Kakutshtha."

^ Vide supra, p. 303, notes 4, §, §§, and ||||.

316 VISHNU PURANA.

and Subahu and others fell by his arms. He removed the guilt of Ahalya, by merely looking upon her. In the palace of Janaka, he broke, with ease, the mighty bow of Maheswara, and received the hand of Sfta, the daughter of the king, self-born from the earth,* as the prize of his prowess, f He humbled the pride of Para- surama, who vaunted his triumphs over the race of Haihaya,t and his repeated slaughters of theKshattriya tribe. Obedient to the commands of his father, and cherishing no regret for the loss of sovereignty, § he entered the forest, accompanied by his brother (Laksh- mana) and by his wife, where he killed, in conflict, Vira- dha, Khara, Dusharia, || and other Rakshasas, (the headless giant) Kabandha, and Balin f (the monkey monarch).

occur amongst the first of those of the Purarias ; but there is an irreconcilable difference in much of the nomenclature. The Agni, under the particular account of the descent of Rama, has, for his immediate predecessors, Raghu, Aja, Dasaratha, as in our text; and the author of the Raghu Vamsa agrees with the Purarias, ** from Dilfpa downwards.

* Ayonijd.

t Virya-Sulkd.

|| Corrected from "Kharadiishana". The original is f^^ry *sl '^4M~ <ll l<JI*V I F°r Khara and Dusharia, see the Rdmdyaria, I., I., 47 ; the Rtghuvamsa, XII., 42, 46; the Bhdgavata-purdna; IX., X., 9; &c. &c.

^f "cfi^«^^Tf^J«f^ | Hence I have altered "Bali", which, however, is a form that occurs elsewhere.

** With which of them, except the Agni-purdna? In the Raghuvamia, VI., 74—78, we find Dih'pa, Raghu, Aja, and then, in VIII., 2d, Dasa- ratha.

BOOK IV., CHAP. IV. 317

Having built a bridge across the ocean, * and destroyed the whole Rakshasa nation, he recovered (his bride,) Sita, whom their ten-headed (king, Ravana,) had car- ried off, and returned to Ayodhya, with her, after she had been purified, by the fiery ordeal, from the soil contracted (by her captivity), and had been honoured by the assembled gods, (who bore witness to her vir- tue).1

1 This is an epitome of the Ramayaha, the heroic poem of Valmiki, on the subject of Rama's exploits. A part of the Rama- yana was published, with a translation, by Messrs. Carey and Marshman, several years since ; but a much more correct edition of the text of the two first books, with a Latin translation of the first and part of the second, have been more recently published by Professor Schlegel, — a work worthy of his illustrious name.f A summary of the story may be found in Sir William Jones's Works, Maurice's Hindustan, Moor's Pantheon, &c. It is, also, the subject of the Uttara Rama Charitra, in the Hindu Theatre; in the introduction to which an outline of the whole is given. The story is, therefore, no doubt, sufficiently familiar, even to English readers. It seems to be founded on historical fact; and the tra- ditions of the south of India uniformly ascribe its civilization,

f For Signor Gorresio's edition of the spurious Rdmdyana, see Vol. II., p. 190, note *. The genuine Rdmd yana— which Professor Wilson does not seem to have known, save in Schlegel's composite edition of the first two books,— has been lithographed at Calcutta and Bombay. For some idea of the difference between the two, the reader is referred to the Journal of the Royal Asiatic Society, Vol. XIX. i pp. 303—308, and to Dr. Muir's Original Sanskrit Texts, Part IV., pp. 377 — 418. I have seen, in India, no less than seven different commentaries on the real Rdmdyana; a copy of one of which, accompanying the text, was transcribed nearly five hundred years ago.

318 VISHNU PURANA.

Bharata made himself master of the country of the Gandharvas, after destroying vast numbers of them;* and Satrughna, having killed the Rakshasa chief, La- varia, the son of Madhu, took possession of his capital, Mathura.f

Having, thus, by their unequalled valour and might, rescued the whole world from the dominion of malig- nant fiends, Rama, Lakshmana, Bharata, and Satrughna reascended to heaven, and were followed by those of the people of Kosalat who were fervently devoted to these incarnate portions of the supreme (Vishnu). §

Rama (and his brothers) had (each,) two sons. Kusa and Lava were the sons of Rama; those of Lakshmana were Angada and Chandraketu;|| the sons of Bharata

the subjugation or dispersion of its forest tribes of barbarians, and the settlement of civilized Hindus, to the conquest of Lanka by Rama.

* The original says that he destroyed thirty millions of terrible gan- dharvas ■. ^*I*re^FiTif^refr ^T^TR I

f Rather, "founded Mathura"; the Sanskrit being niveditd. Moreover, the original has nothing corresponding to "his capital".

The Vdyu-purdna reads:

W3§n T^ ^ **W *ff^fwr ii

And the Bhdgavata-purdna says, at IX., XI., 14:

^tt w^ ^ ifTf wt f gfta: II

Three of my copies of the Vishnu-purdna, and two of the Vdyu, have Madhura, instead of Mathnra. It is not altogether certain that Madhura ■was not the original name, and even that heard by Hiouen Thsang.

J Strictly, "people of the city of Kosala," ^TIJ>j|«l«( V^ll^i: |

§ This sentence is very freely rendered.

|| A Chandraketu, prince of the city of Chakora, who was killed by an emissary of King Siidraka, is mentioned in the Harshacharita. See my edition of the Vdsavadatld, Preface, p. 53.

BOOK IV., CHAP. IV. 319

were Taksha* and Pushkara;f and Subahu and Siira- sena1} were the sons of Satrughna.

1 The Vayu specifies the countries or cities over which they reigned. Angada and Chitraketu § — as the Vayu terms the latter, — governed countries near the Himalaya, the capitals of which were Angadi and Chandravaktra. || Taksha and Pushkara were sovereigns of Gandbara, residing at Takshasila IT and Pushkara- vati.** Subahu and Surasena reigned atMathura; and, in the latter, we might be satisfied to find the Suraseniff of Arrian, but that there is a subsequent origin, of perhaps greater authenticity, in the family of Yadu, as we shall hereafter see.H 'Kusa built Kusasthali on the brow of the Vindhya, the capital of Kosala; and Lava reigned at Sravasti (vide supra, pp. 249, 263) in Uttara

* Two MSS. have the elongated form, Takshaka.

t One of my MSS. has Pushkala; and so has the Bhdgavata-purdna.

X All my MSS., and most of those of the Vdyu-purdna, have Sura- sena. Srutasena: Bhdgavata-purdna, IX., XL, 13.

§ My MSS. have Chandraketu, — the reading of the Raghuvamia, XV., 90, also. But Chitraketu is the name in the Bhdgavata-purdna, IX., XI., 12.

Angadi is, here, located in Karapatha; as I find the name spelled. In the line following this stanza, the country seems to be named, of which Chandraketu's Chandravaktra was the capital; but, unfortunately, it is illegible in all my MSS.

The Raghuvamia, XV., 90, places both the brothers in Karapatha.

^f A large number of useful references bearing on this city will be found in Messrs. Boehtlingk and Roth's Sanskrit- Worterbuch, sub voce.

** wrTfaTO fat rT^fr: jreff *TfT3P?t: I

Takshasila and Pushkaravati have been identified with the Taenia of Ptolemy and the Iltvxtlndits of Arrian. For the people of Gandhara, see Vol. II., p. 174, note 2.

ft See Vol. II , p. 156, note 2.

♦+ In Chapter XI. of this Book.

320 VISHNU PURANA.

The son of Kusa was Atithi; his son was Nishadha; his son was Nala;1 his son was Nabhas;* his son was Puridarika; his son was Kshemadhanwan ; his son was Devanika; his son was Ahinagu;2f his son was Pari-

(northern) Kosala:'

The Raghu Vamsa|| describes Kusa as returning from Kusavati to Ayodhya, after his father's death; but it seems not unlikely, that the extending power of the princes of the Doab, of the lunar family, compelled Rama's posterity to retire more to the west and south.

1 The Bhagavata is the only Puraria that omits this name; as if the author had been induced to correct the reading, IF in order to avoid the necessity of recognizing two Nalas. Vide supra, p. 303, note 5.

2 Here, again, we have two distinct series of princes, inde-

* Nabha, in a few MSS.

t Ruru has here been omitted by the Translator. One of my MSS. — that which, I believe, Professor Wilson generally, and all but exclu- sively, used,— here exhibits the mutilation TOTt ^£<3<g ^"- There is no Ruru, however, in the Vdyu-purdna.

X Query, ^ff|J%, in 'Kosala'?

§ This extract is from a somewhat long quotation in the Vdyu-purdna. In a verse a little before these, we are told that Rama established a rule of ten thousand years:

^sr ^HNrwTftr Tuft TT^*rern;*nt i

With this compare the Linga-purdiia, Prior Section, LXVI., 37.

|| XVI., 25. From the same work, XV., 97, it appears on what ground the Translator identified one of the Kusasthalis with Kusavati. See Vol. II., p. 172, note XX-

^[ He reads — IX., XII., 1, — Nabha, in its stead:

And Nabha's son is Pundarika.

BOOK IV., CHAP. IV. 321

patra;* his son was Dala;*f his son was Chhala;2} his son was Uktha;3§ his son was Vajranabha; his son

pendently of variations of individual names. Instead of the list of the text, with which the Vayu and Bhagavata nearly, and the Brahma and Hari Vamsa indifferently, conform, we have, in the Matysa, Linga, Kiirma, and Agni, the following: Ahfnagu, |] Sahasraswa (Sahasraya, or Sahasrabala), IT Chandravaloka, Tara- pida (or Taradhisa), Chandragiri, Bhanuratha (or Bhanumitra), ** and Srutayus, with whom the list ends, except in the Linga, which adds Bahula,ff killed by Abhimanyu : enumerating, therefore, from Devanika, but seven or eight princes, to the Great War, instead of twenty-three, as in the other series. The Raghu Vamsa gives much the same list as our text, ending with Agnivarria. J+

1 Bala: Bhagavata. Nala: Hari Vamsa.

2 Sthala: Bhagavata. Sala:§§ Vayu and Brahma. Sila: Raghu Vamsa. HI

1 Omitted : Bhagavata . HIT

* My MSS. leave it very dubious whether the name is Paripatra or Pariyatra. There are two mountain-ranges, one imaginary, and the other real, regarding which there is, likewise, uncertainty as to the name being Paripatra or Pariyatra. See Vol. II., p. 123, note +; p. 128, notes, 1. 8.

f A single MS. gives Bala.

+ I find Sala in one MS.

§ The HarivaiMa, si. 825, 826, has Ahinagu, Sudhanwan, Sala, Uktha. For Sala I find Nala and Gaya, in some MSS.

|| In some MSS. of the Linga-purdna the. name is Ahinara.

% Here, I believe, the Linga-purdna inserts Subha.

** Bhanuchandra seems to be the reading of the Linga-purdna. ft I find Brihadbala.

+t Vide infra, p. 324, note || .

§§ My MSS. of the Vdyu-purdna have Bala.

|| Not so. The Raghuvams'a, XVIII., 17, make Sila son of Pariyatra, and mentions no one corresponding to Chhala.

^f^f The Raghuvamsa has Unnabha, son of S^ila. The Vdyu-purdna seems to exhibit Auka.

III. 21

322 VISHNU PURANA.

was Sankhanabha;1'* his son was Dhyushitaswa ;2f his

1 Sankha: Brahma. X Khagana: Bhagavata. §

2 Diishitaswa: Vayu. Adhyiishitaswa : j| Brahma. Vidhriti : Bhagavata.

* One MS. gives Sankhaiia; one, Chhampana.

f By the kindness of Professor Monier Williams, of Oxford, I am enabled to state, that one of the MSS. of the text of the V ishnu-purdna which formerly belonged to Professor Wilson has cHUT^^f^cTT^n) *'• e-> Adhyr.shitaswa; another, fffft Wf^T?n"^?'> the same name, or else Dhyu- shitaswa; another, cTTft ^jf^TcTPeT i '• e., Vyutthitaswa, or Avyutthitaswa. Again, all Professor Wilson's and all my own MSS. that contain both the text and the commentary here read cT<TT ^rfr^TcTT^r. > while my other MSS. — except one which has cf<ft °Sjf^<rTnr > — S^VQ TtWT^R' ftfrll'^l* or II WKTTSrf^ cfT3^ , i. e., Dhyushitas'wa and Vyushitaswa. Dhyushitaswa is the name — corrupted, in some copies, into Vyushitaswa, — in the Vdyu-purdna, where we read:

In the llarivamia, likewise, the true reading, as shown by my best MSS., is, undoubtedly, Dhyushitaswa. This has been corrupted into Vyu- shitaswa, and regularized into Adbyushitaswa. Vyutthitaswa looks like a heedless and nuinquiring venture at emendation, on the part of the com- mentator on the V ishnu-purdna.

Conclusively, we find, in the Raghuvamsa, XVIII., 23:

fq^Ef TRf T^rfg^sn i

"On his [Sankhana's] death, one endued with the effulgence of the sun, handsome as the Aswins, and whom those conversant with antiquity call Dhyushitaswa,— the horses of his troops having encamped on the declivity of the sea-shore,— acceded to the dignity of his fathers."

My best MSS. of the Raghuvamsa read as above; and the best MSS. of Mallinatha's commentary that I have access to give, likewise, Dhyushi- taswa. Moreover, from a grammatical point of view, Kalidasa's very etymology, and, similarly, Mallinatha's gloss, unquestionably favour this name, as against Vyushitaswa.

The strange, but not unjustifiable, name Dhyushitaswa would naturally

BOOK IV., CHAP. IV. 323

son was Viswasaha;1* his son was Hiranyanabha, f who was a pupil of the mighty Yogin Jaimini, and communicated the knowledge of spiritual exercises « to Yajnavalkya. " The son of this saintly king was

1 Omitted: Brahma and Bhagavata.

2 Omitted : Brahma and Hari Vamsa; but included, with simi- lar particulars, by the Vayu, § Bhagavata, and Raghu Vamsa.

provoke, to a careless scholar, a surmise of mistake; and the close re- semblance between t2T and ^r, hastily written, may have seemed to support such a surmise. We thus see how, in all likelihood, Vyushi- taswa originated.

"Abhyutthitaswa", the name in the former edition of the work under annotation, is in none of the MSS. that were used by Professor Wilson; and I have dismissed it for Dhyushitaswa. It may be added, that Vyutthi- taswa is the name in the translation of the Vishnu-purdna that was prepared for the Professor in Bengal.

Messrs. Boehtlingk and Roth, in their Sanskrit- Worterbuch, referring to Professor Lassen, — who confessedly copies from Professor Wilson, — insert Adhyushitaswa, an unavowed alteration of Adhyushitaswa.

Turning, for comparison, to the Sanskrit Dictionary of Dr. Gold- stucker, we here find that very critical work not only scrupulously holding with Professor Wilson, even to his long and short vowels, but doing so in silence, and, manifestly, without any care of verification. Abhyutthitaswa is registered; and equally is Adhyushitaswa, — a name I have found nowhere, — for the constituent participle of which, rendered "very diseased," recourse is had to the verb ush, agrotare, a mere in- vention, there is reason to suspect, of the grammarians. At the same time, Kalidasa's word should seem to have escaped the observation of the learned and researchful lexicographer.

+ And Harivamsa. § Sankhana : Vdyu-purdna and Raghuvamia.

|| On this and "Dushitaswa", see note t in the preceding page and the present.

* And so reads the Vdyu-purdna.

f In one view, the Bhdgavata-purdna, IX., XII., 2, 3, has, instead of Ahinagu, &c, Aniha, Pariyatra, Bala, Sthala, Vajranabha, Khagana, Vi- dhriti, Hiranyanabha.

+ The expression "knowledge of spiritual exercises" is to render yoga.

§ Premising the name of Viswasaha, the Vdyu-purdna states:

Hiranyanabha seems, thus, to be called the Vasishfha of Kosala. But

21*

324 VISHNU PURANA.

Pushya;* his son was Dhruvasandhi;1 his son was

See, also, p. 58, supra, where Kausalya is, likewise, given as the synonym of Hiranyanabha ;f being, as the commentator ob- serves, his Viseshanam, his epithet or attribute, — born in, or king of, Kosala. The Vayu, accordingly, terms him f^T^ITW ^ftll^n 5 but, in the Bhagavata, X the epithet Kausalya is referred, by the commentator, § to Yajnavalkya, the pupil of Hiranyanabha: ^fcT ^^mTc^^^r *TT^rWr ^f^TWTW ^ftWSRT^ I The au- thor of the Raghu Variisa, not understanding the meaning of the term, has converted Kausalya into the son of Hiranyanabha. |j Raghu Variisa, XVIII. , 27. The Bhagavata, like our text, calls the prince the pupil of Jaimini ; the Vayu, more correctly, wfrpff; "■^ITT^I f%J"^i: , 'the pupil of the sage's grandson'. There seems to be, however, something unusual in the account given of the relation, borne by the individuals named, to each other. As a pupil of Jaimini, Hiranyanabha is a teacher of the Sama-veda (vide supra, p. 58); but Yajnavalkya is the teacher of the Vaja- saneyi branch of the Yajus (vide supra, p. 57). Neither of them

some MSS. have Kausilya, not Kausalya. Vide supra, p. 58, note f. Then follows the stanza:

xft^Ri %fa%: ftpzn ^pr: *% ^f i

Here, as before, Hiranyanabha is associated with live hundred Samhitds. * In the Harivamia, il. 827, 828, we find Dhyushitaswa, and then Pushya. f Corrected from "Hiraiiyagarbha", a mere slip of the pen. t IX., XII., 4:

"C'est de ce maitre que le Eichi Yadjnavalkya, qui etait ne dans le Kocala, apprit le Yoga de l'Esprit supreme, ce Yoga qui donne des fa- cultes si puissantes, et qui tranche le lien du cceur."

§ Sridhara.

|| The Raghuvanda, proceeding, makes Kausalya father of Brahmisht'ha; him, father of Putra; and him, father of Pushya.

BOOK IV., CHAP. IV. 325

Sudarsana; his son was Agnivarna; his son was Sighra; his son was Maru,8 who, through the power of devotion (Yoga), is still living in the village called Kalapa,* and, in a future age, will be the restorer of the Kshattriya race in the solar dynasty, f Maru had a son named Prasusruta; his son was Susandhi;} his son was Amar- sha;§ his son was Mahaswat;3 his son was Visrutavat;4|| and his son was Brihadbala,1T who was killed, in the

is specified, by Mr. Colebrooke, amongst the authorities of the Patanjala or Yoga philosophy; nor does either appear as a dis- ciple of Jaimini, in his character of founder of the Mimansa school. Transactions of the Royal Asiatic Society, Vol. I. **

1 Arthasiddhi : Brahma Purana and Hari Vamsa.

3 Maruta : Brahma Purana and Hari Vamsa. These authorities! f omit the succeeding four names.

3 Sahaswat: Vayu.

4 Viswasahwan: $t Bhagavata.

* The Rarivam&a has Kalapadwipa; some MSS. reading Kaliyadwipa. For the situation of the village of Kalapa, vide supra, p. 197, note ||.

t ^rTCTfa^pi ^N Wcre^faflT Hf^zrfTT I The Vdyu-purdna seems to declare, that he "will reestablish the Kshattras in the nineteenth coming yuga:

Some MSS. read "Q^t'Tf^'^r0? 'twenty-ninth.'

J All my MSS. but two — showing Susandhi, — have Sugavi. Sandhi is the reading of the Bhdgavata-purdna, IX., XII., 7. The Vdyu-purdna has Susandhi, distinctly.

§ Amarshana: Bhdgavata-purdna.

]| One MS. has Viswavaha.

If The Bhdgavata-purdna, IX., XII., 7, 8, names Vis'wasahwan, Pra- senajit, Takshaka, Bfihadbala.

** Or Colebrooke's Miscellaneous Essays, Vol. I., pp. 230—236, 296. ff Harivarida, 41. 829, 830.

H Corrected from "Viswasaha."

326 VISHNU PURANA.

Great War,* by Abhimanyu, the son of Arjuna. f These are the most distinguished princes in the family of lk- shwaku. Whoever listens to the account of them will be purified from all his sins. ' t

1 The list closes here; as the author of the Purarias, Vyasa, is contemporary with the Great War. The line of Ikshwaku is resumed, prophetically, in the twenty-second chapter.

* Bhdrata-yuddha.

t The former edition had "Anjuna", by error of the press.

CHAPTER V.

Kings of Mithila. Legend of Nimi, the son of Ikshwaku. Birth of Janaka. Sacrifice of Siradhwaja. Origin of Sita. Descendants of Kusadhwaja. Kriti the last of the Maithila princes.

THE son of Ikshwaku, who was named Nimi, * insti- tuted a sacrifice that was to endure for a thousand years, and applied to Vasishtha to offer the oblations. * Vasishtha, in answer, said, that he had been preenga- ged, by Indra, for five hundred years, but that, if the Raja would wait for some time, he would come and officiate as superintending priest, f The king made no answer; and Vasishtha went away, supposing that he had assented. $ When the sage had completed the per- formance of the ceremonies he had conducted for Indra, he returned, with all speed, to Nimi, purposing to ren- der him the like office. When he arrived, however, and found that Nimi had retained Gautama and other priests to minister at his sacrifice, he was much dis- pleased, and pronounced upon the king, who was then asleep, a curse, to this effect, that, since he had not in- timated his intention, but transferred to Gautama the duty he had first entrusted to himself, Vasishtha, Nimi

1 None of the authorities, except the Vayu and Bhagavata, contain the series of kings noticed in this chapter.

* "Chose Vasisht'ha as the hotri" literally. t Ritwig.

X Here the scholiast quotes a proverb, *ft"«f ^PRfTT^T^P!!^. which may be translated, almost word for word, "Silence implies consent."

328 VISHNU PURANA.

should, thenceforth, cease to exist in a corporeal form. When Nimi woke, and knew what had happened, he, in return, denounced, as an imprecation upon his un- just preceptor, that he, also, should lose his bodily exis- tence, as the punishment of uttering a curse upon him, without previously communicating with him. Nimi then abandoned his bodily condition. The spirit of Va- sishtha, also, leaving his body, was united with the spir- its of Mitra and Varuna, for a season, until, through their passion for the nymph Urvasi, the sage was born again, in a different shape. * The corpse of Nimi was preserved from decay, by being embalmed with fra- grant oils and resins; and it remained as entire as if it were immortal.1! When the sacrifice was concluded,

1 This shows that the Hindus were not unacquainted with the Egyptian art of embalming dead bodies. In the Kasi Kharida, s. 30, an account is given of a Brahman who carries his mother's bones, or, rather, her corpse, from Setubandha (or Rameswara) to Kaii. For this purpose, he first washes it with the five ex- cretions* of a cow, and the five pure fluids, (or, milk, curds, ghee, honey, and sugar). § He then embalms it with Yakshakardama ||

* For a more literal rendering of this sentence, see Original Sanskrit Texts, Part I., pp. 73, 74. The notes in the latter page may, also, be consulted to advantage.

W^Tf^ti ^tTOTPT I ^T^fr TJcTf^ fTWt" I The whole of this para- graph would admit of being much more closely Englished.

+ They can hardly be generalized as "excretions". For particulars, see note «* to p. 193, supra.

§ So says Raghunaadana, in the Jyotistattwa.

|| According to Colebrooke, in his edition of the Amara-koia, it con- sists of "camphor, agallochum, musk, and bdellium (or else the three first, with saffron and sandal-wood), in equal proportions."

BOOK IV., CHAP. V. 329

the priests applied to the gods, who had come to re- ceive their portions, that they would confer a blessing upon the author of the sacrifice. The gods were will- ing to restore him to bodily life; butNimi declined its acceptance, saying: "0 deities, who are the alleviators of all worldly suffering, there is not, in the world, a deeper cause of distress than the separation of soul and body. It is, therefore, my wish to dwell in the eyes of all beings, but never more to resume a corporeal shape." To this desire the gods assented; and Nimi was placed, by them, in the eyes of all living creatures; in conse- quence of which, their eyelids are ever opening and shutting. *

(a composition of agallochum, camphor, musk, saffron, sandal, and a resin called Kakkola), and envelopes it, severally, -with Netra vastra (flowered muslin), Pattambara (silk), Surasa vastra (coarse cotton), Manjishthavasas f (cloth dyed with madder), and Nepala Kambala (Nepal blanketing). He then covers it with pure clay, and puts the whole into a coffin of copper (Tamra sampu- taka).t These practices are not only unknown, but would be thought impure, in the present day.

* <TcTt HrTRpifaf^TiH ~^W I This legend would connect the word nimisha, 'wink', with the name of Nirui.

f Corrected from "Manjisht'ha", which means only "dyed with madder".

*jwt^ wro cm: wnfWr % i ^■R^r *!^R#*!r ffwt *rrflre^Twr i

In the text of my MS., pat't'dmbara and surasavastra do not appear; but the latter is given as a gloss on netravastra.

330 VISHNU PURANA.

As Nimi left no successor, the Munis, apprehensive of the consequences of the earth being without a ruler, agitated the body of the prince,* and produced, from it, a prince, who was called Janaka, from being born without a progenitor, f In consequence of his father being without a body (videha), he was termed, also, Vaideha (the son of the bodiless) ; and (he, further, re- ceived the name of) Mithi, from (having been produced by) agitation (mathana).1 The son of Janaka was Uda-

1 These legends are intended to explain, and were, probably, suggested by, the terms Videha t and Mithila, applied to the country upon the Gunduk and Coosy§ rivers, the modern Tirhoot. The Ramayaria ! places a prince named Mithi between Nimi and

All my MSS. have ^n^TL by -which we are to understand the nether piece of timber used to produce fire, by attrition, at sacrifices, — the arani containing a socket, into -which the king's body was introduced, by way of upper arani. On the reading ^pr^TT, things would be reversed, and a socket for the upper arani would be furnished in the royal corpse. The Vdyu-purdria says :

A very complete dissertation on the arani will be found in Dr. Gold- stiicker's Sanskrit Dictionary, sub voce.

f 7HT ^ $*H<t ^% I SRIKhMTONJT ^TOTOn*? I It was

by reason of the peculiar way in which he was engendered, that he was called Janaka.

The Bhdgavata-purdm, IX., XIII., 13, says:

"On Tappela Djanaka a cause de la maniere dont il etait ne", etc. * Corrected from "Vaideha". See Vol. II., p. 165. § For these two rivers, see Vol. II., p. 146, note 3. || Bdla-kdnda, LXX., 4.

BOOK IV., CHAP. V. 331

vasu;* his son was Nandivardhana; his son was Su- ketu;f his son was Devarata; his son was Brihaduk- tha;J his son wasMahavirya;§ his son wasSatyadhfiti; | his son was Dhrishtaketu; his son was Haryaswa; his son was Maru; his son was Pratibandhaka;^ his son wasKfitaratha;** his son wasKrita;ff his son wasVi-

Janaka, whence comes the name Mithila. In other respects, the list of kings of Mithila agrees, except in a few names. Janaka, the successor of Nimi, is different from Janaka who is celebrated as the father of Sita. One of them — which, does not appear, — is, also , renowned as a philosopher , and patron of philosophical teachers. Mahabharata, Moksha Dharma. According to the Vayu Puraria, Nimi founded a city called Jayanta, near the Asrama of Gautama, JJ The remains of a city called Janakpur, on the north- ern skirts of the district , are supposed to indicate the site of a city founded by one of the princes so named.

* Two of my MSS. have Udaravasu.

t The majority of my MSS. have Swaketu. But Snketu is the accep- ted reading, as in the Rdmdyana, Bdla-kdn&a, LXXI., 5, 6; &c. &c.

X Bfihadratha: Rdmdyana.

§ Mahavira: Rdmdyana.

|| Two MSS. give Sudhfiti, the reading of the Rdmdyana and Vdyu- purdna. The Bhdgavata-purdna exhibits Sudhfiti and Sudhfit in one and the same stanza.

% In one copy I find Pratika. Pratindhaka is read in the Rdmdyana and Vdyu-purdna, and is, almost certainly, the correct name. Pratipaka is the Bhdgavata's ordinary corruption. The Bengal Rdmdyana has, according to Signor Gorresio, Prasiddhaka.

** One MS. has Kfitiratha; another, Srutiratha. Kirttiratha is the reading of the Rdmdyana and Vdyu-purdna. The Bengal Rdmdyana has Kfittiratha, in Signor Gorresio's edition.

•j-j- I find Kriti. The Rdmdyana, the Vdyu-purdna, and the Bhdgavata have Devamidha.

332 VISHNU PURANA.

budha;* his son was Mahadhriti;f his son was Kriti- rata;+ his son was Maharoman;§ his son was Suvar- naroman;|| his son was Hraswaroman; his son was Si- radhwaja.

Siradhwaja ploughing the ground, to prepare it for a sacrifice (which he instituted), in order to obtain pro- geny, there sprang up, in the furrow,! a damsel, who be- came his daughter, Sita.1** The brother of Siradhwaja

1 This identifies Siradhwaja with the second Janaka, the father- in-law of Rama. The story of Sita's birth, or, rather, discovery, is narrated in the Arariya Karida of the Ramayaha, the Vana Parvan of the Mahabharata, and in the Vayu, Brahma Vaivarta, Kalika, and other Puraiias.

* Visruta is the name in the Bhdgavata-purd/ia.

f The Vdyu-purd/ia shows both this and Dhfiti. One of them is, per- haps, for the sake of metre. Vide infra, p. 335, note f- The Rdmd- yana seems to have Mahidhraka, corrupted, in some copies, into Mahan- dhraka; while the Bengal recension has Andhaka.

+ Kraturata occurs in one MS. Kirttirata: Rdmdya/ia and Vdyu-purdria

§ The inferior character of the Bengal recension of the Rdmdyana is evidenced by the fact that it here reads, at variance with all authority, Kritiroman.

|| A single copy has Swariiaroman, the synonymous reading of the Rdmdyana, of the Vdyu-purd/ia, and of the Bhdgavata.

% Sire, 'on his ploughshare'; for which the word for 'plough' seems to be here used by synecdoche. In the Bhdgavata-purdria, IX., 13, 18, we read as follows :

** The Vdyu-purd/ia, having named Siradhwaja, says :

Samsapayana interrupts with questions, which the other interlocutor, Siita, answers as follows:

^rfa%% 3ng*n% ^toto ?TfT(?rT: i

BOOK IV., CHAP. V. 333

was Kusadhwaja, who was king of Kasi:1* hef had a son, also, named Bhanumat.2 The son of Bhanumat was Satadyumna;* his son was Suchi;§ his son was Urjavaha;!! his son was Satyadhwaja;t his son was

1 The Rarmiyaria** says, 'of Sankasya', ff which is, no doubt, the correct reading. JJ Fa Hian found the kingdom of Sang-kia- shi in the Doab, about Mainpooree. §§ Account of the Foe-kue- ki.|| || The Bhagavata makes Kusadhwaja the son of Siradhwaja.HII

2 The Bhagavata differs from our authority, here, considerably, by inserting several princes between Kusadhwaja and Bhanumat ; or, Dharmadhwaja, who has two sons, Kritadhwaja and Khandi- kya: the former is the father of Kesidhwaja; the latter, of Bha- numat. *** See the last Book of the Vishnu.

* The text of all my MSS. but two has OT^TWfePTffT: > ' king of Sankasya'. And herewith agrees the Vdyu-purdna. See the quotation in note ***, below. I have corrected the Translator's "Sankas'ya".

t Namely, Siradhwaja.

X One MS. gives Sudyumna. Pradyumna: Vdyu-purdna.

§ In the Vdyu-purdna the name is Muni.

|| Or the equivalent Urjavaha, in some copies; as in the Vdyu. One MS. has Urja.

^y Variants, each in one MS. : Satadhwaja and Bharadwaja.

** Bdla-kdMa, LXXI., 19. Just before, the Rdmdyana states that Ku- sadhwaja conquered Sankasya from Sudhanwan. ft And so reads the Vdyu-purdna. See note ***, below.

++ See the note next following.

§§ For Sankasya, its site, &c, see the Journal of the Asiatic Society of Bengal, 1865, Part I., pp. 195—203.

Illl See the Journal of the Royal Asiatic Society, Vol. V., p. 121. lft[ See the next note.

*** This requires correcting. According to the Bhdgavata-purdna, IX., XIII., 19 — 21, Siradhwaja begot Kusadhwaja; he, Dharmadhwaja; he, Krita- dhwaja and Mitadhwaja; Kritadhwaja, Kesidhwaja; Mitadhwaja, Khaiidi- kya; Kesidhwaja, Bhanumat.

But the Vishnu-purdna has the support of the Vdyu-purdna, with re- gard to the relationship between Siradhwaja, Kusadhwaja, and Bhanumat:

334 VISHNU PURANA.

Kuril;1* his son was Anjana;f his son was Ritujit;* his son was Arishtanemi;2 his son was Srutayus;§ his son was Suparswa;[ his son was Sanjaya;3 his son was Kshemari;4! his son was Anenas;5 his son was Minaratha;6** his son was Satyaratha; his son was Sa- tyarathi;7 his son was Upagu;8ff his son was Sruta;9 his son was Saswata;10 his son was Sudhanwan;+t his sonwasSubhasa;§§ his son was Susruta;11 his son was

1 Sakuni; and the last of the series, according to the Vayu.||||

2 Between this prince and Suchi the series of the Bhagavata is: Sanadhwaja, Urdhwaketu, Aja, Purajit.HH The following va- riations are from the same authority.

3 Chitraratha. 4 Kshemadhi.*** 5 Omitted. 6 Samaratha.

7 Omitted. 8 Upaguru.

9 Upagupta. ,0 Vaswananta.

1 ' Yuyudhan, f f f Subhasharia, Sruta.

* The Vdyu-purdna has Sakuni; and then follow Swagata, Suvarchas, Sutoya, Susruta, Jaya, &c. t In one copy, Arjuna. t Kratujit, in two MSS. ; Kuntijit, in one. § A single MS. gives Satayus.

|| Suparswaka, the longer form, in the Bhdgavata-purana. If One MS. has Kshemadhi; another has Kshemavat, followed by Vara- matha, after whom comes Satyarathi.

One copy has Manaratha. Also see the last note, tt Iu one MS. the name is Upagupta. In another MS., which I pur- chased at Ajmere, occur Upagu, Upagupta, Upayuta, Swaga (Swagata?), Suvarchas, Suparswa, Sustuta, Jaya, &c. Compare note •, above. \X Vasuvarchas, in one copy. §§ One MS. gives Subhavya. HI See note *, above. ^ Corrected from "Purujit". *** Corrected from "Kshemadhi". ttt Corrected from "Yuyudhaua".

BOOK IV., CHAP. V. 335

Jaya; his son was Vijaya; his son was Rita;* his son was Sunaya;1 his son was Vitahavya; his son was Dhriti;f his son was Bahulaswa; his son was Kriti,* with whom terminated the family of Janaka. These are the kings of Mithila, who, for the most part, § will be2 proficient in spiritual knowledge.3

1 Sunaka.

2 ^T<Jrf%3n^rf^nnYi: *?f%Wf%ll is the reading of all the cop- ies ; but why the future verb, 'will be', is used does not appear.

3 Descendants of two of the other sons of the Manu are no- ticed in the Bhagavata. From Nriga, it is said, proceeded Su- mati, Bhutajyotis, Vasu, Pratika, Oghavat, and his sister Ogha- vati, married to Sudarsana. IF The Linga** gives three sons to Nriga,— Vrisha, Dhfishtaka, and Rariadhrishta, ff and alludes to a legend of his having been changed to a lizard, by the curse of a Brahman. Narishyanta's descendants t$ were Chitrasena, Daksha, Madhwat, §§ Purva, Indrasena, Vitihotra, Satyasravas, Urusravas,

* Krita seems to be the name in the Vdyu-purdna.

f The Vdyu-purdna seems to place, here, Manodhriti, whom it forthwith calls Dhfiti. Perhaps the first name is a lengthening of the second, to fill out the line. Vide supra, p. 332, note f- One of my MSS. of the Vishnu-purdna, which I procured from Arrah, gives, instead of Vita- havya, Dhritahavya, followed by Sanjaya, Jitas'wa, Dhriti.

I The Bhdgavata-purdria gives him a son, Vasin.

§ Prdchuryena, 'abundantly'.

|| One of my MSS. has the present, ^f^^T; and this tense is implied in the parallel passage of the Bhdgavata-purdna.

^f Bhdgavata-purdna, IX., II., 17, 18.

** Prior Section, LXVI., 46; where, however, I find Dhfishfa, Dhrish- faketu, and Raiiadhrisht'a.

ft It looks as if there were some confusion between these persons and the Matsya-purdria's sons of Dhrisht'a and their father. Vide supra, p. 255, note 2. ++ Bhdgavata-purdna, IX., II., 19 — 22.

§§ I find Mulhwas. Professor Wilson's "Madhwat" is, almost certainly, wrong. Pauraiiik names that are restrictively so, are, with rare exceptions,

336 VISHNU PURANA.

Devadatta, Agnivesya (also called Jatukarna*), a form of Agni, and progenitor of the Agnivesya Brahmans.f In the Brahma Purana and Hari Varhsa, the sons of Narishyat — whom the com- mentator on the latter considers as the same with Narishyanta, * — are termed Sakas (Sacse or Scythians) ; whilst, again, it is said, that the son of Narishyanta was Dama, or, as differently read, Yama. As this latter affiliation is stated in the authorities, it would appear as if this Narishyanta was one of the sons of the Manu : but this is only a proof of the carelessness of the compi- lation; for, in the Vishnu, § Vayu, and Markandeya Puranas, Na- rishyanta, the father of Dama, is the son of Marutta, the four- teenth of the posterity of Dishta or Nedishtha.||

significant. In the generality 'of instances, it is only when we recede into rather remote antiquity, that there is a difficulty in making Hindu proper names amenable to etymological investigation.

* Likewise called Kanina.

f The Agnivesyayanas.

+ We have, here, only two forms df one name.

§ Vide supra, p. 353.

|| Corrected from "Nedishfa."

337

CORRIGENDA, &c.

P. 3, note *. See Vol. II., p. 26, note 2.

P. 4, 1. 1. Read Urja.

P. 11, note J. See Vol. II., p. 100, note 1. We read, in the Bhdga-

vata-purdna, V., 1,28: ^Rt^T*Tfa ^T^TRT ^T J3X "^T^fTT-

P. 13, 1. 1. Read Uru.

P. 13, note §. For the Manu's wife, Sraddha, see p. 233, note §. The

Manu's correct epithet, as Dr. Muir reminds me, is Sraddhadeva, of which

Sraddhadeva is a corruption. Sraddhadeva is, however, appropriate

to Yama. See Original Sanskrit Texts, Part I., p. 209, note 66 (2nd ed.).

Also see the Mahdbhdrata, Sdnti-parvan, il. 9449. P. 13, note +}. For Dhfisht'u read Dhrishnu. See p. 232, note JJ, foot

of the page. P. 13, note §§. Burnouf, in his Bhdgavata-purdna, Vol. Ill , Preface,

p. CVI., takes the printer's error "Sanyati", in the former edition,

for a real reading. P. 14, note *, end. The commentary there spoken of as ampler than

the other is so, I am now convinced, only by interpolations; and these

are comparatively rare, after the first few chapters of Book III. P. 16, note *. Its last sentence may be a misstatement. See note

below, on p. 24, note 1. P. 16, note f- See p. 80, note f . P. 22, 1. 2 ab infra. I owe to Dr. Muir the indication of sdvarnya and

sdvarni in the Rigveda, X., LXII., 8 — 11; and of the Muni Samva-

rarii, in the same Veda, Vdlakhilya, III., 1. See, further, Original

Sanskrit Texts, Part I., p. 217, note 71 (2nd ed.). P. 24, note 1. I am unable to decipher, in any of my MSS. of the

Vdyu-purdna, the passage there abstracted in translation. P. 24, 1. 3. The ninth Manu and the eleventh are called Dakshaputra

and Dharmaputra, in a Pauranik extract already referred to: see

Vol. II., p. 339, supplement to p. 131, note ^f. P. 26, 1. 1. Read Rishis. P. 26, 1. 6. "Dharnia-savarni." See supplementary note, just above,

on p. 24, 1 3. P. 28, 1. 6. Many particulars regarding the Manus, which I have not

incorporated in my annotations, may be found in Messrs. Boehtlingk

and Roth's Sanskrit- Worterbuch, sub voce ?T«T.

sa

P. 29, notes, 1. 2 ab infra. Read Sdnti-parvan.

P. 34, notes, 1. 7. For ^ZTT }'ead Tf^fJ.

P. 34, note §. For Vamra, son of Vikhanas, see Professor Wilson's

Translation of the Rigveda, Vol. I., p. 293, note a. P. 34, notes, last line. For Traijaruni read Traiyaruni. P. 37, notes, 1. 11 ab infra. See p. 221, note t. P. 40, notes, 1. 11 ab infra. Read ^Tff^Jc^l^ . P. 40, notes, 1. 9 ab infra. Read pa&ubandha. P. 44, notes f and \. The commentator on the Vishnu-purdna says:

III. 22

338 COBRIGENDA, &c.

P. 52, note f, line 1. Read i|^^.

P. 58, note |. See p. 323, note §.

P. 63, 1. 3. For the technicality vaitdna, see Dr. Stenzler's edition of

Aswalayana's Grihyasutra, Part II., p. 1, note 1. P. 66, note §. See, in explanation of gdthd, the same work, Part II.,

p. 90, III., 1, note 2. P. 67, 1. 1. Read Agneya. P. 68, 1. 2. For the artha-sdstra, see the Mitdkshard on the Ydjnavalkya-

smriti, II., 21. P. 84, note f- In the Matsya-purdna, Chapter CXXVIII., the brahmdstra

is represented as shot from a bow. For Bhrigu, in connexion with fiery weapons, see p. 291, text and

note + . P. 86, 1. 4. Read Sudra. P. 88, notes, 1. 8. Read ^T^rfr $ f][ . P. 89, note J. In the Nirnayasindhu, the passage cited is attributed to

Gautama. P. 90, notes, 11.6 — 11. Compare the Nirnayasindhu, Bombay edition of

1857, III., B, fol. 10 r.

P. 90, notes, 1- 2 ab infra. Read ^fTP".

P. 93, note 2. Sayana Acharya, however, commenting on the Aitareya-

brdhmana, VII., IX., cites the following sruti: ^flf tr^T'TOT^

^(.T'JT^nTrM \<Z *i I "Sacrifice to the gods, read the Vedas, beget

offspring."

See, further, the Kaushitaki-brdhmana Upanishad, and the Brihad-

dranyaka Upanishad, VI., IV. P. 94, note f. See p. 123, note ||.

P. 98, 1. 7 ab infra. Compare pp. 146, 147, text and notes. P. 103, notes, 11. 5, 6. Read III., A, fol. 30 v. P. 104, notes, last line. See p. 197, note ^f. P. 107, note *. The Mitdkshard, commenting on the Ydjnavalkya-

smriti, I., 7, has: «^|xj|^: | ^cTT flTFrTT^n^TTt S H 8 H*i I P. 109, note *. For Mitra, <fcc, see, further, the Laws of the Mdnavas,

XII., 121. P. 118, 11. 5, et seg. See p. 171, note §. P. 123, notes, 1. 9. For swdhd, see Professor Wilson's Translation of

the Rigveda, Vol. I., p. 34, note a. P. 139, 1. 2 ab infra. The double asterisks should be attached to the

word "towel". P. 141, note *, 1. 12 ab infra. Read X^^'^^- P. 146, 11. 1 — 4. The original is as follows:

*N*na "fag: ^t*t *rra g^ twt'sm i

" When a son is born, the bathing of the father, in his clothes, is enjoined. Let him perform the jdta-karman, also, and the irdddha for joyous occasions."

Compare p. 98, 11. 7 — 4 ab infra, the original of which is as follows:

ipr^ ^cfTrr fwr ^rrir ^t^<^icm<»h ii

CORRIGENDA, &c. 339

P. 146, note *. See p. 291, note *.

P. 151, notes, 1. 4 ab infra. Read f^TcfffrfT ^"rHJlTTft.- P. 152, note T. Compare the following stanza, referred to the Kurma- purd/ia, quoted in the Nir/iayasindhu, Bombay edition, III., C, fol.

18 v.:

P. 158, note JJ. See p. 221, note J.

P. 159, notes, 1. 12 ab infra For f^rTH read f^5[ rTT •

P. 160, note J. See p. 147, notes, 1. U

P. 161, notes, 1. 3. Read AttaK.

P. 162, note *, 1. 1. Read ^f^nurf •

P. 166, note + . Heniadri's quotations from the Nandi-purdna are, I find, too incorrect to be transcribed. They recognize five classes of pitris: Agnishwattas, Barhishads, Kavyas, Sukalins, and Vyamas. The Ndgara-khanda of the Skanda-purdna names six classes: Agnish- wattas, Barhishads, Ajyapas, Somapas, Rasmipas, and Upahiitas. In the Vishiiudharmottara we find seven classes, in two groups: Su- bhaswaras, Barhishads, Agnishwattas, without form; Kravyadas, Upa- hiitas, Ajyapas, Sukalins, possessing forms. The Srdddhakalpa, from •which these particulars are taken, is very full on the subject of the

The Vahni-purdna reckons seven classes of pitris, entitled Su- bbaswaras, Barhishads, Agnishwattas, Ajyapas, Upahiitas, Kravyadas, and Sukalins. It agrees, thus, precisely, with the Vishnudharmottara, as just above referred to.

In the Mahdbhdrata, Sabhd-parvan, U. 341, the names are given of classes of pitris called, agreeably to the best MSS. within my reach, Phenapas, Ushmapas, and Sudhavats. In SI. 461 — 463, seven classes are enumerated: Vairajas, Agnishwattas, Garhapatyas, Somapas, Ekasfingas, Chaturvedas, and Kalas:

ftmnrf ^ wrfcrfw *rt^ g^rfo i tTTsrrg nitwit ^faMi-m^ htt<t i

TTfWT TT^r^TT: ftTfTTt ^ffaf^TTT: II

^t^TTr w^wr5? ^^V: wrercrr i

^ ^f ^3 TP*^ "farTTt •("<? II

The last-named classes are said to be honoured among the four castes. Compare p. 163, note f.

In the Rigveda, X., XIV. and XV., we read of the Kavyas, Barhi- shads, Agnishwattas, Upahiitas, &c. &c. ; and — compare p. 166, note *, — the distinction is, thus early, made of pitris into the divisions of Agni- dagdhas and Anagnidagdhas.

To exhaust the subject of these demigods, or even to collect all the more ancient passages in which they figure, would require con- siderable research.

22*

340 CORRIGENDA, &c.

In the Vdyu-purdna, the origin of the pitris is stated as follows:

"Regarding himself as a father, he [Prajapati] thought upon these sons: he created Fathers (Pitris) from his armpits, in the interval between day and night. Hence these Fathers are gods: therefore that sonship belongs to them. He cast aside the body with which the Fathers were created." Original Sanskrit Texts, Part I., pp. 78, 79. (2nd ed.).

P. 170, note ||. In p. 66, note §, the Pit'ri-gitd is instanced as a speci- men of a gdthd.

P. 175, note §. For further information regarding the sacrificial fires, see Sankara Acharya's commentary on the fourth chapter of the Praina Upanishad.

P. 184, notes, last line. For cf |n?T read rf IT^-

P. 188, 1. 2. Read Sraddha.

P. 190, 1. 15. The work there named seems to be entitled, in preference, Vahni-purdna.

P. 190, 1. 18. Read ft^^'^T^^T^^ •

P. 194, note **, 1. 1. Read priyangu.

P. 196, note |[. Compare p. 130, note *.

P. 198, notes, 1. 9. Read vague sense.

P. 205, 11. 6 et seq. ab infra. The original is as follows:

Iff *fr ?rwUwrwr*jmip" <n^T 11

creT'GTfWfS^T fasj WWf ^TTct II

P. 209, note 1. Were the Saptatantavas a sect of Jainas? They are named, as are the Jainas, in the Harshacharita. See my edition of the Vdsavadattd, Preface, p. 53.

P. 215, notes, 1. 2 ab infra. Trisanku, the Buddhist, uses the following language regarding Brahmans: " Quand ils veulent manger de la viande, voici le moyen qu'ils emploient: ils tuent les animaux en prononcant des Mantras, parce que, disent-ils, les brebis ainsi im- molees vont droit au ciel. Mais si c'est la le chemin du ciel, pour- quoi done ces Brahmanes n'immolent-ils pas aussi avec des Mantras eux et leurs femmes, leur pere et leur mere, leurs freres et leurs soeurs, leurs fils et leurs filles? * * * Non, il n'est pas vrai que l'eau lustrale et que les Mantras fassent monter au ciel les chevres et les brebis; toutes ces inventions sont des moyens employes par ces mecbants Brahmanes pour satisfaire leur desir de manger de la viande." Burnoufs Introduction a I'Histoire du Buddhisme Indien, Vol. I., p. 209.

P. 221, notes, 1. 6. Read ^ ^faTT^ and ^j^TTR^

P. 221, notes, 1. 6 ab infra. Read Trivaruni.

P. 230, note |] . See, further, Vol. II., p. 27.

P. 231, note [|. The legend of the Aitareya-brdhmana, there referred to,

is translated, by Dr. Muir, as follows: "The brothers of Nabhane-

CORRIGENDA, &c. 341

disht'ha disinherited him, whilst he was living in the state of a Brah- macharin. Coming (to them), he said: 'What share have you given to me?' They replied: '(We have given thee) this judge and di- vider, (as thy share).' In consequence, sons, even now, speak of their father as the 'judge and divider.' He came to his father, and said: 'Father, they have given thee io me, as my share.' His father answered: 'Do not, my son, care about that. These Angirases are per- forming a sacrifice, in order to (secure) the heavenly world; but, as often as they come to the sixth day (of the ceremony), they become bewildered. Make them recite these two hymns (R. V., x., 61 and 62) on the sixth day; and, when they are goiDg to heaven, they will give thee that provision of a thousand which has been made for the sacri- fice.' He said: 'So be it.' He approached them, saying: 'Receive me, the son of Manu, ye sages.' They replied: 'With what object dost thou speak?' He said: 'Let me make known to you this sixth day; and then you shall give me this sacrificial provision of a thousand, when ye are going to heaven.' 'Let it be so,' they answered. He made them repeat these two hymns on the sixth day. They then knew the sacrifice and the heavenly world. Hence, when any one repeats these two hymns on the sixth day, it is with a view to a knowledge of the sacrifice, and to the revelation of the heavenly world. When they were going- to the heavenly world, they said to him: 'This thousand, 0 Brahman, is thine.' As he was collecting (the thousand), a man in dark clothing rose up before him, from the north, and said: 'This is mine; what remains on the spot is mine.' Nabhanedishfha replied: 'But they have given it to me.' (The man) rejoined: 'It belongs to (one of) us ; let thy father be asked. ' He went to his father, who asked: 'Have they not given thee (the thousand), my son?' 'They did give it to me,' he replied; 'but a man in dark clothes rose up before me, from the north, and took it from me, saying, •This is mine; what remains on the spot is mine." His father said: 'It is his; but he will give it to thee.' He returned, and said (to the man): 'This is thine, reverend sir; so my father says.' (The man) replied: 'I will give it to thee, who hast spoken the truth.' Where- fore one who has this knowledge should speak only truth. That is a hymn which bestows a thousand, — that Nabhanedishfha hymn. A thousand falls to his lot, he knows the heavenly world on the sixth day — the man who knows this." Original Sanskrit Texts, Part I., pp. 192, 193, (2nd ed.).

A relative passage, referred to in p. 257, note f, is then given, from the Taittiriya-samhitd of the Yajurveda: '|Manu divided his property to his sons. He disinherited his son Nabhanedishfha, who was living as a Brahmacharin. He came and said: 'How hast thou disinherited me?' 'I have not disinherited thee,' replied (his father); 'these Angirases are celebrating a sacrifice. They do not know the heavenly world. Declare to them this Brdhmana; and, when they are going to heaven, they will give thee the cattle they have.' He declared the Brdhmana to them; and, when they were going to heaven, they gave him the cattle they had. Rudra came to him, as he was on the place of sacrifice, employed with the cattle, and said: 'These are my cattle.' 'But,' replied Nabhanedishfha, 'they have given them to me.' 'They have not power to do so: that which is left on the place of sacrifice is mine,' answered Rudra. Hence, the place of sacrifice must not be approached. (Rudra further) said : ' Give

342 CORRIGENDA, &c.

me a share in the sacrifice, and I shall not injure thy cattle.' He offered him this libation of soma and flour. Then Rudra did not injure his cattle. Whenever any one knows this libation of soma and flour, and offers it up, Rudra does not injure his cattle."

P. 232, notes, 1. 6 ab infra. According to the Linga-purdna, the Manu's sons were nine; and their names are as in the Mdrkandeya-purdna, saving that Dhfislnu and Arishta take the places of Dhrisht'a and Disht'a. Except for Arisht'a instead of Dishfa, the nine names, in the Brahma-purdna, are the same as those in the Mdrkandeya-purdna. The Vahni-purdna gives Mann ten sons, with appellations altogether peculiar, as a whole; and the same may be said of the Matsya-purdna, my MSS. of which here present, for the rest, a good number of va- rious readings.

P. 23H, notes, 1. 13. Read Ramayana.

P. 240, notes, last line. Read ^"S^rff .

P. 246, note *. See p. 311, note *.

P. 248, note ||. The ensuing legend is taken from the Satapatha-brdh- mana, IV., V., 1, etc. : Chyavana of the race of Bhrigu, or Chyavana of the race of Angiras, having magically assumed a shrivelled form, was abandoned. Saryata, the descendant of Manu, wandered over this [world], with his tribe. He sat down in the neighbourhood [of Chyavana]. His youths, while playing, fancied this shrivelled magical body to be worthless, and pounded it with clods. Chyavana was in- censed at the sons of Saryata. He created discord among them, so that father fought with son, and brother with brother. Saryata bethought him, 'what have I done, in consequence of which this calamity has befallen us?' He ordered the cowherds and shepherds to be called, and said, 'which of you has seen anything here to day?' They replied, 'this shrivelled magical body which lies there is a man. Fancying it was something worthless, the youths pounded it with clods.' Saryata knew, then, that it was Chyavana. He yoked his chariot, and. taking his daughter Sukanya, drove off, and arrived at the place where the Rishi was. He said, 'Reverence to thee, Rishi! I injured thee, because I did not know. This is Sukanya: with her I appease thee. Let my tribe be reconciled.' His tribe was, in consequence, reconciled; and Saryata, of the race of Manu, strove that he might never again do injury to any one. Now, the Aswins used to wander over this world, performing cures. They approached Sukanya, and wished to seduce her; but she would not consent. They said to her: 'Sukanya, what shrivelled magical body is this by which thou liest? Follow us.' She replied: 'I will not abandon, while he lives, the man to whom my father gave me.' The Rishi became aware of this. He said, 'Sukanya, what was this that they said to thee?' She told it to him. When informed, he said, 'If they address thee thus again, say to them, ' ye are neither complete nor perfect, and yet ye speak contemptuously of my husband;' and, if they ask 'in what respect are we incomplete and imperfect?' then reply, 'make my husband young again, and I will tell you.' Accordingly, they came again to her, and said the same thing. She answered, 'Ye are neither complete nor perfect, and yet ye talk contemptuously of my husband.' They inquired, 'In what respect are we incomplete and imperfect?' She rejoined, 'make my husband young again, and I

CORRIGENDA, &c. 343

will tell you.' They replied, 'take him to this pond, and he shall come forth with any age which he shall desire. She took him to the pond; and he came forth with the age that he desired. The Aswins then asked, 'Sukanya, in what respect are we incomplete and im- perfect?' To this the Rishi replied: 'The other gods celebrate a sacri- fice in Kurukshetra, and exclude you two from it. That is the re- spect in which ye are incomplete and imperfect.' The Aswins then departed, and came to the gods who were celebrating a sacrifice, when the Bahishpavamdna text had been recited. They said, 'In- vite us to join you.' The gods replied, 'We will not invite you; for ye have wandered about very familiarly among men, performing cures.' The Aswins rejoined, 'Ye worship with a headless sacrifice.' They asked, 'How [do we worship] with a headless [sacrifice]?' The Aswins answered, 'Invite us to join you, and we will tell you.' The gods consented, and invited them. They offered this Aswina draught (graha) to the Aswins, who became the two adhwaryu priests of the sacrifice, and restored the head of the sacrifice. It is related, in the Brahmana of the Divakirttyas, in what manner they restored the head of the sacrifice," etc., etc. Dr. Muir, in the Journal of the Royal Asiatic Society, New Series, Vol. II., pp. 11 — 13.

P. 259, 1. 1. The proper name Ikshwaku occurs in the Rigveda, X., LX., 4., on which Professor Max Muller remarks: "This is the first mention of Ikshwaku, and the only one in the Rigveda. I take it not as the name of a king, but as the name of a people, — probably, the people who inhabited Bhajeratha, the country washed by the northern Ganga or the Bhagirathi." Journal of the Royal Asiatic Society, New Series, Vol. II., p. 462, note 1.

P. 264, note f. Read ~^^[Wr\^fq.

P. 264, note ||. See p. 319, note 1.

P. 269, note f. Prishtliatas rather means, there, 'behind him.'

P. 283, notes, 1. 7 ah infra. For note f read note +. There must be an omission, in the Vdyu-purdna, before the verse there quoted from it.

P. 297, note +. Another inconsistency of the Rdmdyana may be men- tioned. In the Aranya-kdMa, XIV., 8, 9, Marichi, Kasyapa, and Vivaswat are spoken of as sons of Brahma. Elsewhere in the same poem, as we have seen, they are represented as being, respectively, grandfather, father, and son.

P. 308, note %. A better rendering is as follows: "With a view to the preservation from injury of the grain and the clouds, he threw that water for cursing neither on the earth nor into the air," <fec.

P. 312, notes, 1. 4 ah infra. Read ^"f^cf .

P. 313, note If. A special reason for my having declined to enter into particulars as to what is found in the Matsya-purdna is, that the copies of it accessible to me are, for the most part, exceedingly in- correct, and, in the matter of proper names, exhibit the widest dis- crepancy. I may add, that my MSS. seem to support the list of names to which this note is appended.

P. 316, notes, 1. 5 ah infra. Read Bali.

Berlin, printed by linger brothers (C. Unger), Printers to the King.

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